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UBIIiEE 


^  PRINCETON,  N.  J.  ^* 


Division.. .^A.X>.0\  0 

Section t.  ~).H  ..^..O 

Shelf  Number . 


aui3ii^EK    Er>iTio:v. 


HISTORY 

OF  THE 

IN 

SWEDEN   AND   AMERICA. 

Being  an  Account  of  the  Origin,  Progress  and  Results 

of  That  Missionary  Work  During  the  Last  Half 

of  the  Nineteenth  Century. 


BY  / 

CAPT.  GUSTAVUS  W.  SCHROEDER. 


PVBLISHED  BY  THE  AUTEOE. 


GREATER  NEW  YORK 
1898. 


Copyright. 
BY  GUSTAVUS  W.   SCHROEDER. 


Printed  by 

THE  EVANGELICAL  PUBLISHING  CO., 

15  Vandewater  St.,  New  York. 


TO 
THE  BAPTIST  DENOMINATION 

OF  THE 

UNITED   STATES   OF  AMERICA 

COMPOSED  OF 


The  churches  of  God  in  Christ  Jesus,  who,  "hold- 
ing the  mystery  of  the  faith  in  a  pure  conscience"  and 
ever  contending  "earnestly  for  the  faith  which  was  once 
delivered  unto  the  saints,"  have  maintained  in  practice 
the  ordinances  of  the  Gospel  as  instituted  by  Jesus 
Christ. 

To  this  Union  of  Churches,  who,  from  the  days  of 
Roger  Williams,  have  been  the  first  and  foremost  de- 
fenders of  the  true  principles  of  religious  liberty;  and 
who,  without  being  subject  to  any  ecclesiastical  synods 
or  legislative  assemblies,  have  continued  in  matters  of 
faith  independent  of  all  human  authorities;  and,  never- 
theless, have  proved  to  be  the  best  and  safest  guardians 
of  the  doctrines  taught  by  Christ  and  His  apostles. 

To  all  those  churches  "that  have  obtained  like  pre- 
cious faith"  and  have  manifested  so  much  interest  in 
the  Swedish  Baptist  Mission  is  very  gratefully  and 
humbly  dedicated  the  compilation  of  facts  contained  in 
the  following  pages  by 

THE  SAILOR  AUTHOR. 


EXTRACTS    FROM 

LETTERS   OF  BAPTIST  MINISTERS 

COMMENDING   THIS   HISTORY. 


FROM  REV.  HALSEY  W.  KNAPP,  D.  D. 

"I  became  so  absorbed  with  interest  in  the  narrative  that 
I  could  not  easily  lay  it  aside,  even  when  other  duties  de- 
manded it.  That  such  a  work  should  be  given  to  our  denom- 
ination and  circulated  broadly  in  all  our  churches  seems  to 
me  imperative." 

FROM  REV.  R.  B.  KELSEY,  D.  D. 

"It  is  to  me  for  the  most  part  deeply  interesting  and  in- 
structive." 

FROM  REV.  G.  W.  McPHERSON. 

"It  is  full  of  information  and  inspiration,  and  will  be  of 
great  service  to  the  denomination  and  kingdom  of  Christ.  1 
have  read  it  with  great  profit  and  delight." 

FROM  REV.  J.   L.  HODGE,  D.  D. 

"I  am  persuaded  that  the  American  Baptists  would  greatly 
appreciate  this  history." 

FROM   REV.   W.   H.   P.   FAUNCE,   D.   D. 

"The  story  is  most  interesting,  and  I  trust  may  awaken 
new  zeal  on  the  part  of  all  who  may  read  it." 


FROM  REV.  S.  GIFFARD  NELSON,  D.  D. 

"The  story  is  told  in  a  very  fascinating  manner.  He 
writes  in  a  pl^in,  forcible,  idiomatic  English,  and  presents  his 
subject  as  one  thoroughly  informed  and  competent  to  speak." 

"It  has  special  interest  for  Baptists  of  every  clime,  and 
for  all  who  love  the  cause  of  our  Lord  Jesus  Christ." 

FROM  REV.  R.  S.  MACARTHUR,  D.  D. 

"I  examined  with  much  interest  the  typescript  of  your 
'History  of  the  Swedish  Baptists.'  " 

"Parts  of  this  history  were,  even  to  Baptist  historians,  and 
still  are  to  the  great  majority  of  our  people,  a  terra  incognita. 
You  have  been  an  explorer,  you  have  brought  back  rich  fruits 
as  a  reward  of  your  toil." 

FROM  REV.  JOHN  HUMPSTONE,  D.  D. 

"The  examination  I  have  bestowed  upon  it,  cursory  as  it 
has  been,  leads  me  to  say  that  I  should  welcome  its  publica- 
tion. I  believe  it  would  be  a  valuable  addition  to  our  mission- 
ary literature." 

FROM  REV.  R.  B.  HULL,  D.  D. 

"With  very  great  pleasure  and  interest  T  read  Captain 
Schroeder's  history  of  the  Swedish  Baptists.  I  believe  it  to  be 
an  important  contribution  toward  the  better  understanding  of 
the  trials  and  triumphs  of  the  faith  and  principles  of  the  Bap- 
tists." 


CONCERNING 
MISSIONARY  LITERATURE. 

Dr.  E.  E.  Chivers  writes  in  "The  Examiner,"  March 
28,  1895: 

"The  providence  of  God  points  to  a  general  advance 
in  worldwide  missions.  To  meet  these  demands  we  need 
to  know  the  history  of  the  past  and  the  conditions  of 
the  present.  The  love  of  Christ  is  the  great  motive  to 
missions.  Personal  vision  and  knowledge  of  Christ 
quickens  the  missionary  impulse.  Information  is  needed 
to  sustain  and  guide  that  impulse.  Knowledge  is  the 
fuel  which  keeps  the  fire  burning.  Books  on  missions 
ought  to  have  a  place  in  the  library  of  every  Christian 
household.  A  Sunday-school  library  is  sadly  deficient 
without  them." 


PREFACE. 

"When  at  the  first  I  took  my  pen  in  hand 
Thus  for  to  write,  I  did  not  understand 
That  I  at  all  should  make  a  little  book 
In  such  a  mode;  nay,  I  had  undertook" 
Some  articles  on  mission  work  to  write. 
And  in  that  way  to  bring-  them  forth  to  light 
In  columns  of  some  paper  widely  spread 
Amoiig-  the  Baptist  folks,  and  so  be  read 
By  many  thousands,  who  would  like  to  know 
How  from  a  rill,  a  river  great  did  flow. 

But  like  John  Bunyan,  a  few  of  whose  lines  of 
Apolog-y  for  writing  his  "Pilgrim's  Progress"  have  been 
lini:ed  with  mine,  I  found  also  that 

"In  more  than  twenty  things,  which  I  set  down. 
This  done,  I  twenty  more  had  in  my  crown; 
And  they  again  began  to  multiply, 
Like  sparks  that  from  the  coals  of  fire  do  fly." 

In  fact,  the  luminous  sparks  from  my  memory's 
magazine  did  multiply  quite  as  profusely  as  in  Bunyan's 
crammed-up  cranium,  and  as  a  result  of  that  sparkling 
superfluity,  the  editor  of  the  paper  for  which  the  articles 
were  designed,  hesitated  to  allow  the  requisite  space  for 
them  as  a  consecutive  series,  remarking  that  the  pre- 
liminary matters  especially,  and  the  religious  history  of 
Sweden  in  general,  was  found  to  contain  more  than  he 
had  expected,  although  he  admitted  that  the  same  would 
be  "useful  to  enable  readers  more  fully  to  comprehend 
the  situation."  And  as  I  could  not,  without  injury  to  the 
subject,  abridge  so  much  of  its  contents  as  might  prove 
acceptable  for  any  periodical,  I  concluded  to  prepare  the 


10  THE    SWEDISH    BAPTISTS. 

whole  of  it  for  publication  in  book  form.  By  so  doing 
free  course  could  be  given  tO'  all  pent-up  fires,  the  sparks 
of  which  might  fly  and  multiply,  and  be  available  for  use- 
ful illumination. 

I  was  convinced,  also,  that  a  narrative  of  such 
statistical  as  well  as  historical  importance  for  the  future 
could  not  in  the  necessarily  limited  space  and  scattered 
numbers  of  a  newspaper  answer  the  expectations  or 
needs  of  the  denomination  for  a  comprehensive  account 
of  such  facts  as  were  most  desirable  to  throw  sufBcient 
light  on  the  subject  in  all  its  ramifications  and  connec- 
tions. 

Consequently,  the  only  way  that  seemed  open  to 
me  was  to  attempt  to  gather  the  ever-increasing  mate- 
rials and  have  them  booked  in  a  convenient  and  most 
suitable  collection. 

I  have  for  a  long  time  felt  and  been  deeply  im- 
pressed with  the  need  ol  an  authentic  narrative  being 
presented  to  the  public  while  God  spared  my  life;  but  the 
undertaking  of  such  important  work  appeared  too  great 
for  me  to  grapple  with,  conscious  as  I  was  of  my  inability 
to  do  the  subject  such  justice  as  a  fastidious  literary 
taste  would  demand;  a  taste  that  reflects  more  on  some 
imperfections  in  grammar  and  style  than  on  the  facts 
presented,  especially  when  the  latter  are  too  bitter  for 
swallowing  or  difficult  to  digest.  These  considerations 
made  me  hesitate  to  launch  forth  on  the  threatening 
and  hazardous  sea  of  conspicuous  publicity,  where  so 
many  frail  crafts,  guided  by  more  skillful  skippers,  have 
been  literally  wrecked  on  the  rocks  of  a  cruel  and  often 
crude  criticism. 

Having  in  my  early  profession  as  a  sailor  been 
trained  to  handle  the  marlinspike  and  not  "the  pen  of  a 
ready  writer,''  to  manage  a  ship  of  the  larger  dimensions, 
and  not  an  historical  work,  although  of  the  smaller  pre- 
tensions; and,  besides,  not  having  had  the  advantage  of 
any  high  school  or  college  education,  nor  ever  received 
any  instructions  in  the  English  language,  the  reader,  hi 


consideration  of  these  facts,  will  please  to  kindly  over- 
look the  many  idiomatic  errors  which  will  no  doubt  be 
noticed  in  several  parts. 

For  convenience  and  in  accordance  with  Scripture, 
and  a  great  many  ol  the  best  writers,  the  pronoun  1  has 
generally  been  used  without  any  thought  of  ostentation 
instead  of  the  circumlocutory  he,  the  author  or  we. 
Macaulay  commences  one  of  his  works  with  "I  purpose 
to  write  the  history  of  England,"  etc.  Bunyan's  first 
six  lines  in  "Pilgrim's  Progress"  contain  the  pronoun 
"P'  seven  times.  The  lines  of  his  Apology,  eight  of  which 
are  quoted,  have  the  same  pronoun  six  times;  or 
throughout  the  same  on  nearly  every  line.  How  much 
and  how  often  the  Psalmist  and  the  apostles  thus  write 
of  themselves  is  well  known,  and  all  the  more  acceptable 
for  being  inspired. 

The  reader  will  no  doubt  admit  that  hitherto  no  his- 
tory or  account  of  the  Swedish  Baptists,  either  in  English 
or  Swedish,  has  ever  been  published  containing  such  a 
variety  of  historical  information,  more  or  less  in  connec- 
tion with  the  mission,  as  this  work  now  ofifered  to  the 
Baptists  in  all  parts  of  the  world,  so  I  may  well  lay 
clami  to  its  being  in  many  respects  of  a  unique  character. 

Reasons  will  be  given  in  the  course  of  reading  the 
book  why  such  subjects  as  "The  Thirty  Years'  War'' 
and  the  State  "Church  Convention"  have  been  com- 
mented on  so  extensively. 

I  am  well  aware  of  the  fact  that  Swedish  Lutherans 
of  State  Church  propensities,  whether  in  this  country  or 
Sweden,  into  whose  hands  this  volume  may  possiblv 
come,  will  stigmatize  me  for  having  exposed  the  insti- 
gators and  supporters  of  the  persecutions  referred  to. 
They  will  say  that  if  I  could  not  consistently  throw  a 
veil  over  or  cover  up  altogether  the  ill-doings  of  those 
misguided  rulers,  I  ought  to  have,  in  view  of  "the  pecu- 
liar institution,"  charitably  mitigated  the  evils  acknowl- 
edged, so  that  the  disgrace  on  otherwise  respectable  men 
would  not  be  so  great  and  glaring  before  all  English- 


12  THE    SWEDISH    BAPTISTS. 

speaking  people.  To  such  critics  I  would  say  that  any 
history  that  for  charity's  sake  will  diminish  to  a  mini- 
mum any  known  crimes  fails  sadly  in  its  avowed  mission 
of  benefit  to  mankind.  If  the  ill-doings  of  God's  people, 
as  related  in  the  sacred  volume,  were  not  by  inspired 
writers  in  the  least  degree  veiled  over  or  coverd  up,  then 
surely  the  enemies  of  God's  people,  as  all  persecutors 
must  be,  have  no  claim,  right  or  reason  to  expect  their 
black  deeds  of  darkness  to  be  whitewashed.  Besides, 
nothing  would  be  gained  by  such  a  charitable  course, 
for,  travelers  of  observation,  while  publishing  broadcast 
their  impressions  of  Sweden,  cease  not  to  let  it  be  known 
what  cruelties  have  been  inflicted  on  God's  people.  Thus 
the  late  professor,  E.  P.  Thwing,  a  Congregational  min- 
ister of  Brooklyn,  writes  in  his  "Rambles  from  Russia  to 
Spain,"  published  in  1889,  ^^^w  at  Stockholm,  in  com- 
pany with  Rev.  Dr.  T.  Cuyler,  he  visited  the  Baptist 
Missionary  Conference,  and  after  speaking  of  the  pastors 
and  missionaries,  says :  "Some  of  them  bore  in  their  own 
body  the  marks  of  fetters,  ball  and  chain  worn  for 
Christ's  sake;  others  have  the  sentence  of  imprisonment 
with  bread  and  water  fare  hanging  over  them." 

Furthermore,  the  best  of  the  Lutheran  priests  have 
not  hesitated  in  letting  the  world  know  all  about  the 
ignominious  state  of  their  own  church  government,  but 
have  even  named  the  guilty  parties,  whether  bishops, 
archbishops  or  ecclesiastical  ministers,  who  did  all  in 
their  power  to  resist  the  progress  of  God's  kingdom,  not 
only  among  dissenters,  but  the  most  pious  of  their  own 
creed,  of  which  creed  one  of  themselves,  like  Arch- 
bishop Reuterdahl,  was  known  to  be  skeptical.  Read, 
for  instance,  the  records  from  1847  in  .  "Evangelical 
Christendom,"  the  organ  of  the  Evangelical  Alliance, 
whose  readers  in  all  parts  of  the  world  have  been  more 
numerous  by  thousands  than  can  ever  be  expected  or 
hoped  for  this  history.* 

♦Concerning'   the    sk  soticism   of  Reuterdphl,   see  the  merHoned 
mag-azine.  volume  VI.,  for  1852,  page  181. 


PREFAUK.  1 0 

It  will  be  shown  also  in  the  following  pages  that  the 
Swedish  authorities  themselves  have  so  abused  the 
powers  vested  in  them  that  their  efforts,  and  the  friendly 
efforts  of  all  their  apologists,  to  escape  from  the  just 
condemnation  of  the  civilized  world  will  ever  prove  futile 
and  ineffectual,  especially  so  long  as  the  government 
shows  no  disposition  or  intention  to  grant  by  law  any 
reasonable  religious  liberty.  Therefore,  to  use  the  his- 
torian Dr.  Cramp's  words  in  referring  to  persecutions: 
"These  things  must  not  be  concealed.  I  hold  it  to  be  the 
special  duty  of  the  historian  to  record  with  impartial  and 
scrupulous  accuracy  the  atrocities  perpetrated  by  those 
who  professed  the  principles  of  the  Reformation."* 

When  Fryxell,  the  great  Swedish  historian,  realized 
the  importance  of  relating  the  real  facts  and  unvarnished 
truths  about  the  kings  and  governments  of  former  days, 
their  wrong-doings  as  well  as  meritorious  actions,  his 
work  was  ignored  during  a  whole  year  without  a  line 
of  review  or  criticism,  and  he  met  with  contempt  and 
reproach  on  every  hand,  some  stigmatizing  him  as  a 
mere  compiler  (compilator).  And  even  the  king, 
Charles  XV.,  rebuked  him  in  his  royal  way.  The  his- 
torian having,  as  part  oi  a  delegation,  been  ordered  to 
dinner  at  the  palace,  the  king,  after  the  repast,  led 
Fryxell  to  a  place  where  a  portrait  of  Charles  XII.  hung 
on  the  wall.  Pointing  to  it,  the  king  said:  "That  one 
there  was,  after  all,  a  devil  of  a  fellow"  ("Han  var  dock 
fan  till  karl,  den  der!")  "Yes,  your  majesty,"  answered 
Fryxell,  "that  I  have  never  denied."  The  king  laughed, 
but  threateningly  raised  his  finger,  saying:  "You  had 
better  take  care"  (Jaja,  du!''  Pronounced  as  Yah  Yah, 
doo)  and  left  him.** 

I  have  mentioned  that  episode  merely  to  show  what 
freaks  of  fate  some  impartial  historians  are  subject  to. 
So  what  can  I  expect? 


•Cramp's  Baptist  History,  pp.  261,  262. 
•♦FryxeU's  own  account  in  liis  "Histoiias  Historia,"  pg.  105. 


t4  THE    SWEDISH    BAPTISTS. 

"Show  the  Swede,"  said  Bishop  Tegner,  "what  has 
been,  and  he  shall  often  thank  God  for  what  is." 

Considerate  Swedes  will  consequently  be  grateful 
for  truthful  records  of  old  and  new  things,  while  unre- 
flecting ones  may  feel  like  Charles  XV. 

Throughout  this  work  (which  by  some  may  not  in- 
appropriately be  called  a  church  historical  bric-a-brac 
as  well  as  a  history  of  Swedish  Baptists)  I  have  en- 
deavored to  carry  out  Paul's  injunctions  to  "Prove  all 
things." 

The  adoption  of  that  principle  has,  however,  made  it 
necessary  from  time  to  time  to  deviate  from  the  main 
object  of  the  undertaking. 

If  it  is  true  that  "variety  is  the  spice  of  life"  it  may 
be  equally  true  when  applied  to  history.  Thus  this  pro- 
duction may  become  suitable  to  some  readers'  taste, 
while  others  may  think  the  spices  are  too  pungent. 

With  these  prefatory  remarks  this  little  volume  of 
missionary  information  is  sent  forth  in  the  hope  that 
the  many  Christians  who  will  read  it  may  be  encouraged 
to  "attempt  great  things  for  God  and  expect  great  things 
from  God,"  and  for  all  good  results  ascribe  all  the  praise 
and  glory  to  God. 

"Grace  be  with  all  them  that  love  our  Lord  Jesus 
Christ  in  sincerity.    Amen." 

GUSTAVUS  W.  SCHROEDER. 

Greater  New  York,  1898. 


CONTENTS 

CHAPTER   I. 

THE  SWEDES   IN   OLDEN  TIMES. 

(Page  27.) 

Introductory  Remarks — Proposed  Plan  of  the  Work — 
Satan's  Two  Masterpieces — A  State  Church  and 
Infant  Baptism — In  Hoc  Signo  Vinces — Satan's 
Success — How  Christmas  Originated — The  Scrip- 
tures Purposely  Perverted — Yule-Tide — Assyrians 
Probably  Ancestors  of  the  Swedes — The  Asa  Tem- 
ple— The  Viking  Age — The  Land  of  the  Midnight 
Sun — Ihor,  Odin,  and  Frey — The  Fountain  of 
Blood — The  Blood  of  the  Atonement — The  Sacred 
Hog — Daring  Deeds  Recorded  in  Sagas — A  New 
Heaven  and  a  New  Earth — The  Religious  Views  of 
the  Vikings — The  Mighty  One  from  Above — Ask 
and  Embla — Valhalla  and  Nastrand — Rob  Roy's 
Rule — Robbing  Peter  to  Pay  Paul. 

CHAPTER   II. 

INTRODUCTION  OF  ROMANISM. 

(Page  44.) 

Ansgarius — The  First  Catholic  Missionary — His  Recep- 
tion in  Sweden — First  Bishop  of  Sweden — Religious 


1 6  THE    SWEDISH    BAPTISTS. 

Liberty  Granted— St.  Sigfrid  from  England— Bap- 
tism of  Olof,  "the  Most  Christian  King,"  and  His 
Family— A  Succession  of  Saints— Pompous  Pro- 
ceedings-Methods of  Royal  Romanists— Methods 
ot  Rome  s  Missionaries— Conversion  of  Clovis— 
Eldest  Son  of  the  Church— Comico— Dramatical 
Conversions  —  Mass  Conversions  —  Temples  to 
Apollo  and  Diana— Now,  Westminster  and  St 
Faul_s--Speech  of  Coifi— His  Conversion— Roman- 
ism in  Power— Priests  Only  Pope's  Subjects— Ig- 
norance of  the  Clergy_A  Royal  Saint,  His  Crusade 
to  Finland— The  Crusader's  Success— Let  America 
Appear— And  the  United  States. 


CHAPTER  HL 

INTRODUCTION  OF  LUTHERANISM. 

(Page  56.) 

Rampant  Royal  Reformation— Policy  of  Gustavus  Vasa 
Luther's  Name  Odious— King  Abdicates— Mean 
Methods  of  Success— Pliant  Priests— Vicar  of  Bray 
—Concordia  Pia— Legalized  Unity— Methods  of 
Conversion— Gustaf  Vasa's  Church. 

CHAPTER  IV. 

REIGN  OF  LUTHERANISM. 

(Page  62) 

Baptist  Sentiments  Suppressed  —  Baptist  Martyr's 
Views— A  New  Era— A  Witcliy  Wiseacre— Luther 
and  Calvin  Complain  of  Ungodliness— Philip  Jacob 


CONTENTS.  j,_ 

Spener— England  Aroused— Times  of  Whitefield— 
We  Are  Men!  We  Are  Swedes!— Bohemia  and 
Peter  Waldo— Papal  Titles  of  a  Reformer— Christ's 
Verdict— Sweden's  Protestant  Prelates— Solomon 
in  His  Days. 


CHAPTER  V. 

REIGN   OF  LUTHERANISM 

(Continued.) 

(Page  7^.) 

The  Swedish  Witches — Riding  on  Broomsticks  to  Blo- 
kulla — Wm.  Penn  and  Witchcraft — Sweden's  Great 
Historian — Easter  Fires  on  Hill  Tops — Lives  of  the 
Swedish  Priests — A  Powerless  Bishop — The  Dark- 
est Smoland — The  Swedish  State  Church — "Baby- 
lon the  Great,  the  Mother  of  Harlots" — Lutheran 
Churches  Dependent  on  Princes — Luther's  Descrip- 
tion of  Christian  Churches — Could  Not  Institute 
Such  Assemblies — Good  Reasons  Given — Church 
Rights  Sold  for  a  Mess  of  Pottage — Lambert's  La- 
mentations. 


CHAPTER  VI. 

BIOGRAPHICAL   ITEMS. 
(Page  89.) 

The  First  Swedish   Baptist — John  Asplund — Published 
in  1791-94,  the  First  Year  Book — My  Conversion — 


THE    SWEDISH    BAPTISTS. 

Advice  to  Young  Converts — Baptism  in  East 
River — Jubilee  Day — State  Lutheranism  Not  At- 
tractive— A  Typical  Pharisee — Character  of  My 
Teacher- — As  a  Priest,  He  Had  to  Confirm  Me — 
Signal  Failure  of  Confirmation — Desires  to  Go  to 
Sweden — Mrs.  Putnam's  Bible  Class — Great  Priv- 
ilege to  Attend  It. 


CHAPTER  VH. 


THE   BAPTIST   MARINERS'   CHURCH. 

(Its  Mission  to  Sweden.) 

(Page  97.) 

Women,  a  Great  Host — Opposition  to  the  Enterprise — 
Wonderful  Providence- — Call  of  a  Pastor — A  Mis- 
sionary Church — An  American  Mission — If  Christ 
Were  on  Earth — Going  to  Sweden — First  Baptist 
Meeting,  in  My  Home — Proselytism  Not  Attempt- 
ed— Interview  with  Rosenius — Picnic  in  Stock- 
holm's Suburbs — Providence  Points  the  Way — 
Meeting  with  Rev.  J.  G.  Oncken — A  Spiritual  Revo- 
lution in  Sweden — Pushed  Ahead  by  the  Lord — 
First  Christian  Church  in  Sweden — First  Christian 
Church  in  Europe — Europe  Not  for  Christ — 
Sweden  Not  for  Christ — The  First  Swedish  Baptist 


CONTENTS.  ig 

Preacher  Before  Oscar  I. — Revolutions  Subserve 
Christianity — A  Cow  for  Sprinkling  an  Infant — 
Satan  Chuckling — The  Adversary  of  True  Religion. 


CHAPTER  VIII. 

SWEDEN'S  APOSTLE. 

(Page  III.) 

Wiberg's  Baptism  in  the  Baltic — Nelson's  Letter  of  In- 
troduction— Wiberg^s  Address — Cordial  Welcome 
to  Br.  Wiberg — Labors  for  the  Baptist  Mariners' 
Church — Ordained  as  a  Baptist  Minister — Connec- 
tion with  the  Publication  Society  at  Philadelphia — 
Publishes  a  Book  on  Baptism — Calls  from  Sweden — 
G.  Palmquist,  Missionary  of  the  Mariners'  Church — 
His  Ordination  —  The  First  Swedish  Baptist 
Churches  in  America — Organization  of  the  Work 
in  Sweden  —  Baptismal  Controversy  —  A  New 
Watery  War  of  Words. 


CHAPTER   IX. 

MISCELLANEOUS  SUBJECTS. 

(Page  125.) 

1  he  Mother  of  Swedish  Baptist  Churches— First  Swed- 
ish Baptist  Church  of  New  York— Spiritual  Help 
from  England— Methodists  Did  Not  Dance — Help 
from   Scotland  —  Free   Church   Principles  —  "Vain 


THE    SWEDISH    BAPTISTS. 

Man  Would  Be  Wise" — Norrland  and  Dalarna — 
Help  from  America — Religious  Aspect  of  Sweden — 
Failure  of  State  Christianity — Not  One  Famed 
Theologian  —  Three  Centuries  of  Lutheranism — 
Fruits  from  the  Trees  of  Knowledge — Billing  on  Re- 
fusal of  Infant  Baptism — Ullman  on  the  Lord's  Sup- 
per— Satan's  Finest  Arts — The  Lutheran  Legacies 
of  Views  and  Hard  Words. 


CHAPTER  X. 

SAILOR   MISSIONARY   WORK    IN    SWEDEN. 

(Page  137.) 

God  Made  Use  of  Sailors — Report  of  Charles  Mollers- 
ward — Large  Congregations — Great  Opposition — 
The  Preacher  Fired  At — Dr.  Edgren,  Translator  and 
Commentator — Progress  of  the  Mission  in  1858  and 
1867 — Mrs.  Putnam  on  the  Swedish  Mission. 

CHAPTER  XI. 

THE   LORD'S   WORK  AT   GOTHENBURG. 

(Page  143.) 

Mv  Return  to  Sweden  —  No  Concession  to  Rome's 
Daughter— Effectual  Petitions  and  Protests— Perse- 
cution led  to  Emigration — First  Work  at  Gothen- 
burg—Baptists Charged  with  Doing  Things  in  a 


CONTENTS.  21 

Corner — Bought  a  Lot,  Built  a  House — Baptist 
Meeting  Hall — A  Significant  Signboard — Meetings 
Advertised,  First  Time  in  Sweden — Dedication  Sub- 
ject, "  The  Baptists,  What  Are  They,  and  What  Do 
They  Want?" — The  First  IJaptist  Church  of  Goth- 
enburg— Persecution  Started — Kings  and  Bishops, 
Dead — "The  Accuser  of  the  Brethren" — Fifty  Dol- 
lars for  Liberty  of  Worship  Unto  This  Day. 


CHAPTER  XH. 

PERFIDIOUS,  PERSISTENT    PERSECUTIONS. 

(Page  151.) 

Ode  to  Bigotry — Fox's  Book  of  Martyrs — "  Ostriches  in 
the  Wilderness  " — An  Archbishop  and  the  Evan- 
gelical Alliance — Unexpected  Episode — Interces- 
sions of  Foreign  Governments  —  Swedish  Lion 
Wakes  L^p — Priests  in  Paris — Pleasures  and  Profits 
of  Persecutions — Satan's  Rage  Against  the  Bap- 
tists— Wiberg  and  Palmquist  Before  the  Courts — 
Blind  Bigot's  Zeal  or  Spite — The  Devil's  Horns  and 
Hoofs. 

CHAPTER  XIII. 

PERSECUTIONS  (Continued). 

(Page  164.) 

Franson  and  Waldenstrom — Efforts  to  Deceive  Foreign- 
ers— Saints  Abroad,  Devils  at  Home — No  Room  in 
the  Inn — Heresies  in  High  Places,  Geijer  and  Teg- 
ner — Tegner  at  Sea  in  a  Fog — "The  Children  of  the 


22  THE    SWEDISH    BAPTISTS. 

Lord's  Supper" — Trial  of  Heresy  at  Gothenburg — 
Another  Clerical  Troubler — A  Variety  Case  of  Per- 
secution— Persecutions,  Best  Policy  of  Despots — 
Gustavus  Adolphus  Beheaded  His  Subjects — Policy 
of  Charles  V. — Remedies  for  Apostacy — Remedies 
for  Ungodliness — A  Penetential  Performance — 
Preparations  for  Repentance — Barbarian  Methods — 
Priestly  Prescripts  Proposed — Inquisition  Ghosts  of 
1726  Stalking  Abroad  in  1896 — Intolerant  State  Lu- 
theranism — Sweden's  King  a  Doctor  Quadruplex. 


CHAPTER  XIV. 

NONCONFORMITY  AMONG  LUTHERANS. 

(Page  183.) 

The  Fosterland  Institution — "  Sweden  to  Be  Evangel- 
ized " — First  Lutheran  Free  Church  in  Sweden — 
Congregational  Churches — A  Wind  from  the  Holy 
Spirit — A  Free  Church  of  Many  Creeds — The  Mis- 
sion Covenant — Objections  to  the  Union — A  State 
Church  No  Place  for  Puritanism — Evils  of  State 
Churches. 

CHAPTER  XV. 

THE    RELIGIOUS    LIBERTY    QUESTION. 

(Page  188.) 

The  Dissenter  Law  of  i860 — Bombastic  Act  of  Tolera- 
tion— "  A  Shadow  of  Good  Things  to  Come  " — Pub- 


CONTENTS.  2'\ 

lie  Opinion  Enlightened — "  Forbidding  to  Marry  " 
— Civil  Marriage  Law — Infidels  Must  Remain  in  the 
Church — Question  of  Separation — Religious  Lib- 
erty Union — Question  of  Right  Repeated — Bour- 
bons of  Sweden — Egypt  Glad  of  Israel's  Departure 
— Religious  Liberty  Popular — Celebration  of  the 
Birthday  of  Gustavus  Adolphus  —  "Beware  Cal- 
vinist  " — Orthodox  Zeal — The  Era  of  Orthodoxy — 
Reward  of  Bishoprics — Doctor  Armitage  on  Swe- 
den's Dissenter  Laws. 


CHAPTER   XVI. 

RELIGIOUS  LIBERTY  QUESTION  (Continued). 

(Page  204.) 

Early  Toleration  Acts  Attempted — A  Royal  Attempt — 
Gracious  Edict  of  Oscar  I.- — Comments  on  the  Ig- 
noble Statute — Comment  by  "  The  London  Free- 
man " — The  Mountain  Brought  Forth  a  Mouse— 
The  Free  Press  of  Sweden — Constitutional  Relig- 
ious Liberty — "  Great  Is  Diana  " — Luminous  Legal 
Lore — From  "  The  Signs  of  the  Times  " — Bungling 
Bllmders  in  Legislation — The  "  Blood  Stains  Will 
Not  Out  "—Seneca  Varnishing  Nero — Liberal  Ef- 
forts in  1862 — Napoleon  on  Religious  Liberty. 

CHAPTER  XVII. 

THE   THIRTY  YEARS'   WAR. 

(Page  222.) 

Preliminary  Remarks — Some  Facts  About  the  War — 
Queen  Christina's  Incredulity — Protestant  England, 


24  THE    SWEDISH    BAPTISTS. 

Holland,  and  Denmark  Remain  Neutral — Jealousy 
Between  the  Scandinavian  Kings — Catholic  France, 
an  Ally  of  the  Protestants — Turks  and  Tartars  Greet 
the  Conqueror — Czar  of  Russia  Rejoices — The 
Pope  Pleased  with  the  Protestant  Victories— Cath- 
olic Pilgrims  Pray  for  His  Success — Selfishness  of 
the  German  Protestant  Princes — Fryxell  on  Gus- 
tavus  Adolphus — Real  Reasons  for  the  War — Fare- 
well Address  of  the  Warrior — Pope  and  Turk  Com- 
bined— Impeachment  of  the  Pope — War  Maxims  of 
the  Swedish  King. 


CHAPTER  XVHI. 

THIRTY   YEARS'  WAR   (Continued). 

(Page  233.) 

European  Balance  of  Power — John  Bauer's  Call — Right 
Actions  Better  than  Right  Words — Weapons  of 
Baptists  Not  Carnal — The  Swedes  Are  Coming — 
Sweden's  Ingratitude  to  France — War  for  Sectarian- 
ism— Barbarous  Bourbon  Butchers — Differences  of 
Creeds  —  Prominent  Catholic  Historians — A  De- 
fender of  Religious  Liberty — Milton's  Appeal  to  the 
Lord — Temporary  Treaty  of  Toleration — Princely 
Preserves  or  Royal  Reservations — Earth's  Liberty  in 
the  Bastille — Clinching  the  Climax. 

CHAPTER  XIX. 

THE   CHURCH   CONVENTION. 

(Page  246.) 

A  Peculiar  Institution — The  Bible's  Doctrine  of  Christ — 
A  Complex  Assembly — The  Church  in  No  Danger — 


CONTENTS.  2S 

Opening  of  the  Convention — Questions  Discussed 
in  1893 — Extraordinary  Power  of  the  Convention — 
Revision  of  the  Prayer  Book — Caught  a  Tartar — 
Augsburg  Confession — Sweden's  State  Rehgion — A 
Roval  Proposition — Concordia  Pia — Church  Dis- 
cipline—A Bill  of  Imbecility— The  Title  of  the  Bill- 
Wasting  Time  to  No  Purpose — Old  Papal  Perse- 
cutor. 


CHAPTER  XX. 

REVIEW    AND    RESULTS    OF    THE    SWEDISH 

MISSION. 

(Page  259.) 

America's  Benefit  of  the  Mission — Former  and  Latter 
Days — Night  and  Day  in  Rarotonga — Live  or  Die, 
Put  Me  on  Shore — Rarotonga's  Night — Rarotonga's 
Day — Swedish  University  Fruits — The  Evil  of  the 
Times — "  Manufactured  Christians  " — Diana's  Sil- 
versmith's "  Craft  in  Danger  " — Temperance  Re- 
form— A  Revised  Bible — The  Royal  Bible  Commis- 
sion— Simony  of  Gustavus  III. — Significant  Facts 
and  Figures — Annual  Progress  of  Baptist  Churches 
— Baptist  Mission  Statistics — Swedish  Baptists  in 
the  United  States — Comparative  Facts — Free  Fields 
Favorable  to  Baptist  Growth — -Sunday  Schools — 
Sunday  School  Work  in  Sweden — Baptisms — Bap- 
tisms in  Proportion  to  Members — Churches  and 
Preachers — Decennial  Additions — Letters  of  Dis- 
missions "to  America" — Scattered  Sheep  Without  a 
Pastor — Education  for  the  Ministry — Comparative 
Blessings — The  Baptists  in  Denmark — Overturning 
of   Royalty — "  I    Will    Overturn,    Overturn,    Over- 


26  .  THE    SWEDISH    BAPTISTS. 

turn  It " — "  Beware  of  Dogs  " — Year  of  Jubilee  in 
Denmark — Small  Cost  of  the  Swedish  Mission — 
Methodist  Appropriations  for  Scandinavians — Luth- 
eran Non-Conformists — Lutheran  Puritans  in  Swe- 
den— A  Royal  Preacher — Stiftelsen's  Financial 
Status — The  Salvation  Army — Recapitulation  for 
1896 — Lutheran  Christians  at  the  Polls — Christian 
Representatives  at  the  Diet — The  Baptists  at  Stock- 
holm— Swedish  Baptists  in  Illinois. 


THE    SWEDES    IN    OLDEN    TIMES.  27 


CHAPTER    I. 

THE    SWEDES    IN    OLDEN 
TIMES. 

INTRODUCTORY  REMARKS. 

"Forasmuch  as  many  have  taken  in  hand  to  set 
forth  in  order  a  declaration  of  those  things"  that  concern 
the  Baptist  Mission  in  Sweden,  "it  seemed  good  to  me 
also,  having  had  perfect  understanding  of  all  things  from 
the  very  first,  to  write"  for  the  benefit  of  God's  people, 
especially  those  of  the  Baptist  denomination,  an  accurate 
account  of  the  wonderful  works  of  God  in  that  country 
from  the  year  1845 — when  the  writer  first  made  known 
those  truths  "which  are  most  surely  believed  among 
us" — unto  the  present  time. 

Of  the  many  who  have  written  on  this  subject  in 
papers,  periodicals  and  pamphlets,  very  few  have  had 
any  personal  knowledge  of  the  truthfulness  or  otherwise 
of  the  accounts  thus  gathered  from  various  sources.  It 
is  well  known  that  the  plainest  truths  are  in  danger  of 
being  distorted  and  misrepresented  when  passing 
through  the  hands  of  only  three  or  four  dififerent  per- 
sons. Thus  it  has  happened  that  nearly  all  accounts  of 
my  conversion,  baptism  and  connection  with  the  work 
of  God  in  Sweden  have  been  more  or  less  mixed  with 
error,  which  now,  by  a  statement  of  facts,  may  be  cor- 
rected. 

Ml.  PresGOtt,  the  historian,  says  tnily  that  "One 
makes  little  progress  in  history  before  finding  that  it  is 
much  easier  to  repeat  an  error  than  to  correct  it."* 

•History  of  Philip  II.,  vol.  III.,  p.  177. 


28  THE    SWEDISH    BAPTISTS. 

PROPOSED  PLAN  OF  THE  WORK. 

In  order  to  obtain  an  intelligent  understanding  of 
religion  in  Sweden  since  the  year  mentioned,  it  will  be 
necessary  to  give  some  account  of  the  previous  periods 
of  religious  life  and  ecclesiastical  institutions  of  that 
country. 

The  proposed  plan  is  to  "set  forth"  what  kind  of 
soil  was  found  for  the  dissemination  of  gospel  seed  and 
Baptist  sentiments;  the  obstacles  in  the  way;  how  1 
became  a  Baptist;  and  to  give  an  account  of  my  in- 
cidental connection  with  the  rise  and  progress  of  the 
doctrines  of  Christ  and  His  Apostles  in  that  land,  with 
an  account  of  my  periodical  visits  to  Sweden,  and,  finally, 
to  review  the  wonderful  results  of  God's  work  in  that 
field,  from  which  it  will  be  seen  that  in  no  other  coun- 
try, whether  in  Europe  or  America,  has  there  ever  been 
during  half  a  century,  such  a  moral,  social  and  re- 
ligious transformation  as  in  that  land.  "What  hath  God 
wrought?"  did  Israel  say,  when  Jordan  rolled  its  flood 
away.  And  "What  hath  God  wrought?"  well  might  we 
sav,  since  God  in  Sweden  opened  the  way. 

SATAN'S  TWO   MASTERPIECES. 

What  are  they?  I  answer:  a  State  Church  and  in- 
fant baptism!  The  one  a  travesty  on  a  Christian 
Church,   the  other  a  parody  on   Christian   baptism. 

When  Satan's  plans  for  the  destruction  of  Chris- 
tianity were  frustrated  by  the  resurrection  of  Christ, 
he  determined  on  some  revenge  to  accomplish  his  hell- 
ish purpose.  Alas!  too  well  did  he  succeed.  But  it 
required  nearly  three  hundred  years  before  he  thought 
it  safe  to  carry  out  his  designs.  Hence  he  waited  till 
the  Christians  generally  should  have  become  so  luke- 
warm and  worldly  minded,  filled  with  "bitter  envying 
and  strife,"  petty    jealousies    and    ambitous    hopes    of 


THE    SWEDES    IN    OLDEN    TIMES.  20 

preferment  so  tliat  they  naturally  vvovikl  more  readily 
"fall  away  and  have  their  minds  eorrupted  from  the 
simplicity  that  is  in  Christ.'' 

He  knew  from  what  Paul  had  written  to  Timothy, 
that  at  such  times  they  would  be  "giving  heed  to  seduc- 
ing spirits  and  doctrines  of  devils."  At  such  times  liis 
plans  are  always  successfully  carried  out. 

He  found  it  quite  easy  to  make  not  only  the  credu- 
lous pagans  but  the  credulous  Christians  also,  believe 
that  the  deceiving,  or  deceived  Constantine  had  actu- 
ally seen  a  sign  in  the  sky  shaped  like  a  cross,  with  the 
words 

"IN  HOC  SIGNO  VINCES!" 

The  deluded  people,  therefore — both  Christians  and 
heathens — hastened  to  enroll  themselves  under  his  ban- 
ner, whether  he  went  forth  as  a  Christian  or  conqueror. 
It  was  a  great  calamity  when  he  thus  proclaimed  him- 
self a  Christian;  but  the  climax  was  reached  a  little 
later,  when  the  Church,  as  it  was  still  called,  introduced 
infant  baptism  and  became  allied  to  the  state. 

SATAN'S  SUCCESS. 

So  completely  did  Satan  succeed  that  for  about  thir- 
teen centuries  almost  every  vestige  of  apostolic  Chris- 
tianity was  swept  away  from  the  face  of  the  earth,  and 
where  the  Caesars'  conquering  hordes  went  forth  they 
set  up  the  pretended  sign  of  Constantine,  making  the 
poor,  vanquished  and  deluded  heathen  believe  it  was  a 
sign  of  Christ. 

Sweden  received  her  share  of  this  mockery  of  Chris- 
tianity. It  was  introduced  by  emissaries  from  Rome, 
Germany  and  England,  who  were  politicians  enough  to 
know  that  if  they  could  only  gain  the  kings  and  rulers, 
and  induce  them  to  accept  the  new  religion,  the  work 
would  be  comi^aratively  easy  and  Romanism  trium- 
I)hant.  It  can.  however,  be  readily  imagined,  that  as  the 
Swedish   Vikings  on   their  piratical   expeditions  to  the 


30  TPIE    SWEDISH    BAPTISTS. 

eastern  parts  of  the  Mediterranean,  had  observed  the 
wealth  and  imposing  grandeur  of  the  Roman  and  Gre- 
cian Churches'^  and  described  it  on  their  return  home, 
with  admiration  to  their  wondering  countrymen,  they 
would  not  raise  much  opposition  to  the  introduction  of 
such  a  rehgion  among  themselves,  while  they  could  still 
keep  up  their  own  sensual  heathen  festivities.  As  these 
Viking  chieftains  were  the  richest  and  most  influential 
people  in  Sweden,  it  is  natural  to  suppose  that  the 
change  from  heathenism  to  Romanism,  from  heathen 
rites  to  Roman  rites,  was  in  their  case  comparatively 
easy.  It  is  a  remarkable  fact  that  the  heathen  Swedes, 
over  a  thousand  years  ago,  granted  what  neither  Ro- 
man Catholics  nor  Swedish  Lutherans  have  yet  al- 
lowed, viz.,  religious  liberty.  And  as  to  tolerance,  the 
Catholics  showed  more  of  that  spirit,  while  in  power, 
than  the  Lutherans.  For,  even  before  Gustavus  Vasa 
had  decided  to  proclaim  the  Lutheran  religion,  Swedish 
preachers  from  Germany  went  about  unmolested,  preach- 
ing the  new  doctrines  in  Sweden.  No  accounts  of  ban- 
ishments, fines  or  imprisonments,  weapons  which  the 
Lutheran  authorities  have  so  long  and  shamefully  used, 
are  recorded.  Probably  it  was  secretly  known  that  the 
King  favored  the  introduction  of  Lutheranism.  Had  it 
been  otherwise,  persecutions  would  doubtless  have  fol- 
lowed. 

As  in  Rome,  England,  and  other  countries,  so  in 
Sweden,  it  was  found  necessary  to  compromise  with  the 
converted  heathen  regarding  their  customs,  festivals,  and 
ceremonies.  The  priests  virtually  said:  If  you  will  only 
assent  to  the  new  religion  and  be  baptized  with  your 
children  (it  was  then  mostly  by  immersion)  you  may 
retain  your  holidays  and  carry  on  all  your  orgies  as 
hitherto.  We,  on  our  part,  will  only  give  to  them  some 
Christianlike  names  and  we  shall  expect  you  to  come  to 
our  Christianized  temples,  where  we  will  celebrate  some- 


*L,ecky  relates  how  the  invaders  of  Rome  were  overawed  by  the 
Christian  clergy. 


THE    SWEDES    IN    OLDEN    TIMES.  31 

thinj,^  that  we  call  mass,  after  which  you  may  enjoy 
your  festivals  as  usual.  Thus,  heathen  holidays  were 
changed  into  Roman  Catholic,  and  at  the  Reformation 
into  Protestant,  though  in  later  years  some  have  been 
given  up. 

Thus:  "Austin  (the  Roman  monk  sent  by  Greg- 
ory the  Great  in  the  sixth  century  to  convert  the  Eng- 
lish king,  Ethelbert,  and  his  people),  had  been  instructed 
to  adapt  the  ceremonies  of  Christianity  to  the  usages  of 
the  idolators,  that  they  might  not  be  shocked  by  too 
great  a  change.  And  this  was  done.  Bede  tells  us  that 
there  was  often  an  altar  for  the  sacrifices  of  paganism 
and  one  for  Christianity  in  the  same  temple;  and  Pro- 
copius,  his  contemporary,  adds,  that  some  who  em- 
braced Christianity,  continued  to  offer  human  sacri- 
fices."* 

HOW   CHRISTMAS   ORIGINATED. 

Equally  cautious  was  the  sagacious  king,  Gustavus 
Vasa,  in  introducing  Lutheranism  among  his  Roman 
Catholic  subjects,  as  will  be  related  in  Chapter  III. 

When  the  early  Christians,  about  the  third  cen- 
tury, had  thus  fallen  av^^ay  from  the  truth  of  Christ  and 
began  to  hanker  after  holidays,  and  the  amusements  con- 
nected therewith,  so  as  to  be  like  other  people,  they 
wanted  among  others  to  commemorate  the  birth  of 
Christ,  but  not  knowing  on  what  day,  or  even  what 
month  he  was  born  (and  no  one  knows  to  this  day) 
they  or  their  bishops,  as  they  commenced  to  call  them 
hit  upon  a  strange  device.  They  said,  that  as  the  Old 
Testament  gives  the  birthday  of  only  one  person,  viz., 
Adam,  which  was  on  the  sixth  day,  and  as  the  Nev/ 
Testament  gives  the  death  of  Christ  on  the  sixth  day 
of  the  week,  Friday,  therefore  must  the  birth  of  Christ 
be  also  on  the  sixth  day,  reckoned  from  the  first  of 
the  months,  viz.,  January.    Thus  the  sixth  of  that  month 


♦Dr.  Armitage's  History  of  the  Baptists,  page  229. 


^2  THE    SWEDISH    BAPTISTS. 

was  fixed  upon  for  the  birth  of  Christ.  It  was  not  called 
Christ's  mass,  however,  till  the  Roman  Catholics  changed 
the  name  of  religious  services  into  masses;  and  the  Luth- 
eran Swedes,  like  the  Episcopal  English,  do  the  same 
to  this  day.  The  early  Christians  called  it  by  the  Greek 
word,  "Epiphania,"  Christ's  revelation  day.  But  after 
some  time  the  western  Christians,  having  changed  it 
to  the  twenty-fifth  of  December,  the  eastern  Christians, 
to  avoid  strife,  decided  on  having  the  same  day. 

THE  SCRIPTURES  PURPOSELY  PERVERTED. 

The  method  by  which  they  came  to  settle  upon  the 
twenty-fifth  of  December  is  the  most  ingenious  I  have 
ever  seen  derived  from  Scripture.  It  is  based  on  the 
prophecy  of  Haggai  2:  18  verse,  which  reads  thus:  "Con- 
sider now  from  this  day  and  upward,  from  the  four- 
and-twentieth  day  of  the  ninth  month,  even  from  the  day 
that  the  foundation  of  the  Lord's  temple  was  laid,  con- 
sider it."  Now,  as  the  twenty-fifth  day  commenced  at 
6  p.  m.  of  the  twenty-fourth,  and  Nisan,  or  April,  was 
the  first  month  of  the  Jewish  calendar,  it  follows  that 
December  must  be  the  ninth  month,  and  the  twenty- 
fifth  of  December  the  day  to  be  celebrated,  the  day  that 
the  foundation  of  the  temple  was  laid.  As  Christ  was 
the  true  temple,  it  was  concluded,  after  much  discu'-- 
sion,  that  Christ's  birthday  was  as  stated,  and  so  the 
Emperor  Theodosius  decreed  during  the  latter  part  of  the 
fourth  century  that  for  all  Christendom  that  day  should 
be  kept.  But  as  the  old  day  w^as  observed  as  a  little 
Christmas,  both  Catholics  and  Lutherans  keep  also  the 
sixth  of  January,  and  on  that  day,  called  thirteenth  day, 
they  celebrate  the  baptism  of  Christ,  at  which  time 
the  Lutheran  priests  in  Sweden  generally  embrace  the 
opportunity  of  attacking  in  their  sermons  the  doctrines 
of  the  Baptists;  the  texts  for  which,  as  for  every  sub- 
ject during  the  year,  are  furnished  them  by  the  King,  as 
head  of  the  Church. 


THE    SWEDES    IN    OLDEN    TIMES.  o-y 


YULE-TIDE. 

HOW  THE    SWEDES     CELEBRATED    CHRIST- 
MAS A  THOUSAND  YEARS  AGO. 

The  ancient  Swedes  had  their  great  mid-winter  feast 
on  the  twelfth  of  January,  which  was  changed  to  the 
twenty-fifth  of  December  after  they  had  embraced  the 
Catholic  religion  to  correspond  with  the  assumed  birth- 
day of  Christ.  But  all  their  heathenish  practices  and 
ceremonies  continued  for  a  long  time  unchanged,  in 
wliich  the  hog  of  Frey^ — pertaining  to  their  deities — 
played  a  prominent  part,  and  the  head  of  a  hog  does  so 
unio  this  day,  as  in  all  families  that  are  not  too  aris- 
tocratic, a  whole  or  half  of  a  hog's  head  must  be  boiled 
on  Christmas  eve  for  cold  cuts  (with  other  things}  for 
the  holidays. 

To  some  readers  who  know  only  how  Christmas  is 
kept  in  this  country,  the  following  account  may  be  in- 
teresting: 

The  Swedish  heathen  could  not  be  prevailed  upon, 
like  the  English,  to  change  the  name  ol  their  mid-winter 
festival  to  any  name  signifying  the  birth  of  Christ.  Their 
name  Jul,  pronounced  as  Yule,  and  as  such  known  also 
in  English  literature,  comes  from  jollra,  having  a  jolly 
time.  The  words  jovial,  jollity,  are  no  doubt  derived 
from  the  same  source. 

To  the  Swedes  it  meant,  and  in  some  parts  means 
yet.  a  time  for  all  kinds  of  wild  amusements  at  social 
gatherings,  during  the  three  weeks  of  holidays,  though 
much  modified  in  these  latter  years. 

The  celebration  in  this  case  was  kept  in  the  year 
893,  63  years  after  Ansgarius,  monk,  missionary,  and 
at  last  bishop,  had,  with  the  aid  of  the  King  Bjorn  (Bear) 
introduced  the  Catholic  religion. 


34 


THE    SWEDISH    BAPTISTS. 


ASSYRIANS,  PROBABLY  ANCESTORS  OF  THE 
SWEDES. 

The  ancient  Swedes,  who  orig-inally  came  from  the 
northern  parts  of  Asia,  and  of  whom  nothing  is  histor- 
ically known  till  about  lOO  years  before  Christ,  had  no 
doubt  carried  with  them,  besides  their  own,  many  re- 
ligious rites  and  ceremonies  of  Jewish  origin,  which  pre- 
sumably they  had  derived  from  their  Assyrian  ances- 
tors, who  had  mingled  with  the  Jews  in  their  wars  and 
conquests  over  them.  Tlie  fact  that  they  called  them- 
selves Assars  or  Asars,  from  Ashur  or  Assur,  second 
son  of  Shem,  the  son  of  Noah  and  founder  of  As- 
syria, may  confirm  the  conjectures  as  to  their  ancestry. 
I'he  Scriptures  describe  the  Assyrians  as  a  powerful  and 
warlike  people,  who  probably,  when  conquered  by  the 
Medes,  rather  than  submit  to  those  hated  victors,  would 
flee  to  countries  farther  north  and  westward,  where  they 
could  be  independent  and  carry  on  freely  their  propen- 
sities for  war. 

Without  a  supposition  of  this  kind,  it  is  impossible 
to  account  for  the  peculiar  pagan-Jewish  rites  performed 
at  this  celebration,  or  for  the  Oriental  display  of  their 
gold-covered  temple  and  the  gorgeous  magnificence  of 
their  apparel,  with  their  gold  and  silver  hilted  weapons  of 
warfare. 

THE   ASA    TEMPLE 

which  afterward  gave  way  to  the  old  Church  of  Upsala, 
was  the  place  where  the  feast  was  kept.  Thither,  very 
early  on  the  morning  of  the  twelfth  of  January,  the  mul- 
titudes gathered  from  far  and  near.  The  higher  dig- 
nitaries, with  their  wives,  came  in  procession,  riding  on 
stately  and  richly  caparisoned  steeds,  all  of  them,  both 
men  and  women,  most  gorgeously  attired  for  the  grand 
occasion.  Among  the  many,  one  of  the  ladies  seemed 
to  surpass  the  rest  in  stately  bearing  and  splendor  of 


THE    SWEDES    IN    OLDEN    TIMES.  35 

array.  All  eyes  are  directed  to  that  beautiful  light- 
haired  patroness,  whose  long  ringlets  adorn  her  graceful 
form.  She  manages  her  magnificent  steed  with  the  ease 
of  an  expert.  Her  scarlet  dress  is  of  the  costliest  ma- 
terial and  fastened  around  her  waist  by  a  silver  belt 
covered  with  jewelry,  the  whole  of  it  embroidered  with 
gold,  most  tastefully  arranged,  and  of  exquisite  work- 
manship more  befitting  some  Oriental  queen  than  the 
wife  of  a  Swedish  landowner;  the  headdress  is  orna- 
mented with  a  golden  diadem,  glistening  with  pearls  and 
diamonds;  her  wide  necklace  is  of  wrought  gold  embel- 
ished  with  pearls  and  beads.  In  her  hair  are  orna- 
ments of  gold  and  all  kinds  of  precious  stones,  man- 
ifesting not  only  an  exquisite  taste  but  a  most  advanced 
development  of  art. 

This  account,  strange  as  it  may  appear,  is,  how- 
ever, fully  confirmed  or  verified  by  Mr.  Paul  du  Chaillu's 
work  on 

"THE  VHvING  AGE" 

wherein  he  says  that  "beautiful  vessels  of  silver  and  gold 
also  testify  to  the  taste  and  luxury  of  those  early  times. 
The  knowledge  of  the  art  of  writing  and  of  gilding  is 
clearly  demonstrated;  in  some  cases  nearly  twenty  cen- 
turies have  not  been  able  to  tarnish  or  obliterate  the 
splendor  of  the  gilt  jewels  of  the  Northmen. 

"We  find  among  their  remains,  either  of  their  own 
manufacture  or  imported,  perhaps,  as  spoils  of  war, 
repousse  work  of  gold  or  silver,  and  woodwork  cov- 
ered with  sheets  of  gold.  The  filigree  work  displays 
gfreat  skill,  and  some  of  it  could  not  be  surpassed  now, 

"Alanv  objects  are  ornamented  with  niello  of  so 
thorough  northern  pattern  that  they  are  incontestably  of 
home  manufacture.  The  remnants  of  articles  of  clothing 
with  graceful  patterns,  interwoven  with  threads  of  gold 
and  silver,  which  have  fortunately  escaped  entire  destruc- 
tion, show  the  existence  of  great  skill  in  weaving.     En- 


26  THE    SWEDISH    BAPTISTS. 

tire  suits  of  wearing  apparel  remain  to  tell  us  how  some 
of  the  people  dressed  in  the  beginning-  of  our  era." 
The  same  author  says  also,  in  his  work 

"THE   LAND    OF  THE   MIDNIGHT   SUN" 

that  "during  the  middle  of  the  iron  age,  there  must  have 
been  an  abundance  of  gold  in  Sweden,  as  shown  by  the 
^reat  number  oif  ornaments  found  in  different  places 
and  now  preserved  in  the  National  Museums  of  Stock- 
holm and  Christiania.  Byzantine  gold  coins  of  this  age 
have  been  found  in  Oland.  The  largest  and  most  valu- 
able treasure  ever  heard  of  in  Sweden,  and  perhaps  in 
Europe,  is  one  found  in  1774  near  Trosa;  its  weight  was 
twenty-eight  pounds,  and  it  consisted  of  several  gold 
rings,  larger  and  smaller,  of  a  large  necklace,  in  its  thick- 
est part  the  size  of  a  finger,  besides  several  ornaments 
the  metal  of  which  was  remarkably  pure,  containing 
ninety-eight  per  cent,  of  gold." 

"The  most  beautiful  of  all  the  gold  finds  from  the 
heathen  era  are  three  large,  wide  necklaces,  at  present 
preserved  in  the  Historical  Museum  of  Stockholm, 
weighing  one  and  a  half  to  two  pounds  each."* 

Had  such  accounts  come  from  Peru  or  Mexico,  it 
would  have  appeared  more  probable  than  when  related 
of  a  country  known  to  be  so  poor  as  Sweden;  wherefore, 
I  broke  off  the  account  of  the  festival  which  will  now  be 
again  resumed. 

In  the  rear  of  the  procession  came  the  animals  for 
the  sacrifices  led  or  driven  by  slaves;  and  as  the  train 
moves  along  a  terrible  din,  caused  by  clashing  of  arms 
and  slamming  together  of  silver-covered  shields,  is  kept 
up  to  announce  their  coming;  guns  and  firecrackers  were 
not  known  then,  but  the  blowing  of  horns  made  noise 
enough,  and  the  boys'  Christmas  trumpets  are  memories 
of  those  days;  so  are  also  the  confectionery  hogs  seen 
in  the  shop  windows  at  Christmas. 

•Pag-es  368  and  369  of  the  book  quoted. 


THE    SWEDES    IX    OLDEN    TIMES. 


Z7 


At  the  temple  where  the  roof  and  parts  of  the  walls 
are  covered  with  gold  everything  has  been  carefully  ar- 
ranged, and  as  the  wors'hippers  enter  aJl  take  the  places 
assigned  them,  according  to  rank  and  positions  in  life. 
On  one  side  of  the  great  hall  at  the  upper  end  is 
prepared  a  high  seat  for  the  King,  and  on  the  other 
side  a  similar  seat  for  the  most  distinguished  guest  who 
happens  to  be  present.  In  the  rear  of  the  altar  is  built 
a  costly  alcove,  covered  with  gold  and  pearls.  Tliere,  on 
pedestals,  are  placed  the  tJiree  deities. 


THOR,  ODIN,  AND  FREY. 

Thor  is  the  central  figure;  he  holds  in  'his  right  hand 
the  far-famed  hammer,  or,  rather,  sledge,  called  Mjolner. 
In  his  left  hand  he  holds  seven  stars.  On  one  side  of 
him  is  Odin;  on  the  other,  Frey,  with  the  sacred  hog 
Gullenborst  (Goldenbristle).  In  front  of  them  is  the 
iron-covered  altar  on  which  holy  fire  is  kept  burning; 
there  is  placed  also  the  holy  oath-ring  or  bracelet, 
around  which  oaths  were  administered  or  taken  by 
placing  the  hand  on  the  ring,  as  now  is  done  on  the 
Bible.  All  the  utensils  for  the  sacrifices  are  also  placed 
in  front  of  the  deities. 

It  is  from  the  names  of  those  three  Scandinavian 
deities  that  we  have  our  three  week-day  names,  Wednes- 
day, Thursday  and  Friday.  The  Swedes  changed 
Odensdag  to  Onsdag.  The  English  or  Anglo-Saxons 
changed,  in  course  of  time,  the  Woodinsday  to  Wednes- 
day. 

Inside  the  hall  of  the  temple  where  the  feast  is  kept, 
the  walls  are  covered  with  costly  embroidered  hangings; 
the  hght  is  what  some  call  "dimly  religious,"  openings 
being  made  only  in  the  roof  for  the  smoke  of  the  fires 
to  pass  through.  Along  the  sides  are  placed  benches 
for  the  congregation.  The  floor  (except  near  the  fire- 
places) is  covered  with  straw  about  a  foot  in  thickness. 


38  THE    SWEDISH    BAPTISTS. 

This  custom  is  yet  in  use  in  some  parts  of  Sweden.  As 
a  boy,  I  used  to  play  at  a  neighbor's  house  on  such 
straw-covered  floor  in  the  only  room  in  daily  use. 

After  all  are  seated  the  animals  for  the  sacrifices  are 
led  to  the  altar  and  there  killed  by  the  officiating  priests. 
The  blood  is  carefully  gathered  in  a  tank,  called 


"THE   FOUNTAIN   QF    BLOOD." 

(Do  not  these  words  put  us  in  mind  of  the  words  in 
the  hymn  by  William  Cowper,  "There  is  a  fountain  filled 
with  blood?") 

When  the  animals  have  all  been  killed  the  priests 
take  consecrated  besoms,  if  not  of  hyssop,  of  some  twigs 
v/ith  leaves,  and,  after  dipping  them  in  the  blood,  sprinkle 
the  pedestals  of  the  deities,  the  altar  and  the  whole  con- 
gregation; and  it  is  called 


"THE   BLOOD   OF  THE  ATONEMENT." 

The  meat  of  the  sacrificed  animals  is  brought  to  .the 
different  fires  and  boiled  for  the  feast,  and  while  boil- 
ing the  people  take  bread  which  they  bring  with  them 
and  dip  it  in  the  boiling  broth  and  eat  it.  (This  custom 
also  is  continued  at  noon  on  Christmas  eve  in  many 
parts  of  Sweden,  and  constitutes  the  dinner  for  that  day.) 
When  the  meat  is  well  done  it  is  taken  out  and  blessed 
by  the  chief  priest  before  being  distributed  to  the  people. 

After  the  preliminary  sacrificial  ceremonies  are  con- 
cluded and  all  have  enjoyed  their  dipped  morsels,  while 
telling  each  other  of  the  heroic  deeds  of  the  past  year, 
in  which  they  had  been  engaged,  and  of  their  visits  to 
many  strange  countries,  then,  suddenly,  the  blowing  of 
horns  is  heard.  They  all  seem  to  know  what  it  means, 
for  a  general  silence  reigns  and  all  eyes  are  directed  to 
the  incoming  of 


THE    SWEDES    IN    OLDEX    TIMES.  30 

THE  SACRED  HOG 

or  the  hog  of  Frey,  a  large,  living  hog  which  is  led  to 
the  altar  in  front  of  the  deity.  But  before  the  animal  is 
sacrificed  men  and  youths  go  forward  and  place  their 
hands  on  the  head  of  the  hog  and  make  loud  and  solemn 
vows  of  their  determination  to  carry  out  during  the  com- 
ing summer  most  wondrous  and  daring  deeds.  They  all 
promise  that  they  will  accomplish  such  mighty  deeds  or 
perish  in  the  attempt.  And  they  are  men  who  mean 
what  they  say. 

DARING  DEEDS  RECORDED  IN  THE  SAGAS. 

Many  of  such  promises  are  found  in  the  Sagas.* 
When  the  hog  has  been  ceremoniously  offered  and 
killed,  three  official  toasts  are  drunk  to  the  deities,  ap- 
propriate speeches  being  delivered  by  the  priests;  hence, 
no  doubt,  the  custom  at  present  of  toasts  and  speeches 
on  festival  occasions  Then  they  drink  to  the  memory 
of  deceased  friends  and  warriors  fallen  during  the  year 
in  battle.  All  the  drinking  is  out  of  silver-mounted 
horns.  Between  ever\^  toast  the  silver-bearded  bard 
strikes  his  harp  and  sings  of  battles,  conquests,  and  de- 
feats, of  hope  and  reconciliation,  of  eternal  reward  or 
punishment,  and  of  the  final  triumph  of  the  good  in 

A  NEW  HEAVEN  AND  A  NEW  EARTH. 

Such  sentiments  in  the  hearts  of  heathen  worshipers 
may  require  a  brief  account  of 

THE    RELIGIOUS   VIEWS    OF   THE   VIKINGS. 

Their  ideas  of  the  creation  of  the  world,  as  pre- 
sented in  Swedish  histories,  are  too  ridiculous  and  ab- 


•The  poetical  records  spoken  or  sung:  by  the  Vikings.  The  words 
fiaKe.  sagacious,  etc.,  are  probably  derived  from  the  Scandinavian 
word,   sag-a. 


40  THE    SWEDISH    BAPTISTS. 

surd  to  deserve  recording  in  this  work.  They  have  been 
found  in  two  old  books  of  Saga  songs,  called  Eddas, 
published  in  the  twelfth  century;  one  by  a  priest  named 
Simunder,  the  other  by  a  Judge  Sturleson;  both  from 
Iceland.  But,  aside  from  those  puerile  ideas  thus  de- 
scribed, it  is  known  that  the  old  Northmen  thought  of 
and  believed  in,  some  Divine  being,  which  they  spoke 
of  as 

"THE   MIGHTY    ONE  FROM    ABOVE" 

whose  name  they  did  not  dare  to  mention;  who  ex- 
isted before  anything  else,  and  will  exist  after  the  de- 
struction of  the  world,  who  is  of  eternity,  without  be- 
ginning or  end. 

These  views  they  must  certainly  have  received  from 
the  Jews;  and,  strangely  enough,  like  them,  would  not 
pronounce  the  Deity's  name,  Jehovah. 

They  believed  that  after  the  struggle  in  this  world 
between  the  good  and  the  evil,  and  the  subsequent  de- 
struction of  all,  a  renovation  "of  the  earth  would  take 
place,  bringing  with  it  a  transition  to  a  purer  and  ever- 
lasting life. 

They  believed  that  all  mankind  have  sprung  from 
one  pair,  which  they  called 


ASK  AND  EMBLA. 

And  when,  by  missionaries  told  of  the  Son  of  God  hav- 
ing become  man  and  walked  among  men,  they  did  not 
think  such  doctrine  strange  at  all,  knowing  how  their 
own  gods,  Odin  and  Thor,  often  revealed  themselves  to 
their  worshipers. 

Besides,  these  ideas  of  their  gods  and  religion  were 
not  of  the  exclusive  kind,  but  left  room  for  other  gods 
to  be  worshiped  as  well  as  their  own.  in  this  respect 
being  like  the  pagans  of  the  Roman  Empire, 


THE    SWEDES    IN    OLDEN    TIMES. 


41 


Wlicii  rellectiiig-  on  these  religious  traits,  one  can- 
not hell)  regret  that  such  hopeful  fields,  as  all  the 
Scandinavian  countries  were,  for  true  missionaries  of  the 
Gospel  of  Christ,  should  first  be  taken  up  by  the  corrupt 
and  soul-destroying  church  of  Rome,  and  the  subse- 
quent modified  or  reformed  Romanism  for  nearly  a  thou- 
sand years,  making  the  entrance  and  reception  of  true 
Christianity  in  this  century  tenfold  more  difHcult  than  if 
the  old  Northmen  had  been  left  alone.  And  the  same 
may  be  said  of  the  whole  of  Europe,  South  America, 
Mexico,  and  every  land  where  state  policy  has  intro- 
duced an  injurious,  debasing  and  false  Christianity. 

The  difference  is  seen  in  the  easier  conversion  of 
people  in  the  islands  of  the  Pacific;  in  the  Asiatic  fields 
like  the  Telegus,  and  other  lands  where  previous  con- 
ceptions of  religion  have  not  been  of  a  kind  to  keep  up 
a  barrier  against  the  Gospel. 

The  assertion  may  safely  be  made  that  more  con- 
versions to  Christ  from  heathenism  have  taken  place 
during  this  last  century  than  during  all  the  centuries 
together,  since  the  time  of  Constantine,  from  all  the  Cath- 
olic and  Protestant  state  church  countries  in  the  world, 
England,  perhaps  excepted,  where  religion  has  been 
comparatively  free  during  two  centuries.  And  for  the 
hundreds  or  thousands  that  probably  may  have  become 
converted  to  Christ  during  those  centuries,  tenfold,  if 
not  hundredfold  more,  humanly  speaking,  would  have 
embraced  Christ  if,  in  the  meantime,  a  true  Christianity 
had  been  preached  and  religion  been  as  free  for  accept- 
ance or  refusal  as  the  noble  Bereans  of  the  north  had 
proclaimed  it. 

People  may  say  what  they  will  about  the  spifitual 
fruits  and  benefits  arising  from  persecutions;  still,  the 
fact  remains  that  it  was  when  "the  churches  through- 
out all  Judea  and  GaJilee  and  Samaria"  had  rest,  that  is 
from  persecutions,  "they  were  multiplied."  The  same  re- 
sults have  followed  in  this  country  since  the  establish- 
ment of  religious  liberty. 


42  THE    SWEDISH    BAPTISTS. 

VALHALLA  AND  NASTRAND. 

The  early  Scandinavians  had  a  strong  faith  in  a  fu- 
ture life,  which  enabled  them  to  look  upon  death  with 
contempt,  knowing  that  it  was  only  the  gateway  to  their 
Valhalla,  or  future  blissful  abode,  where  they  should  for- 
ever enjoy  a  continual  feast;  and  for  diversions  go  forth 
to  tournaments  and  games  for  championships,  belts,  etc., 
and  on  returning,  to  be  waited  on  by  beautiful  Valkyries 
filling  their  cups  or  horns  with  choicest  beverages.  In 
fact,  it  was  to  them  a  heaven  of  sensual  bliss  and  pleas- 
ures, such  as  they  had  most  enjoyed  here,  without  any 
admixture  of  earth  s  troubles  or  sorrows.  To  obtain  an 
assurance  of  this,  it  was  only  necessary  to  be  bold  and 
brave  in  battle  or  die  some  violent  death.  For  the 
mean-spirited  and  cowardly,  or  those  who  died  natural 
deaths  on  a  straw  bed,  a  place  of  never-ending  misery^ 
disgrace,  and  torment  was  prepared,  called  Nastrand.* 

ROB  ROY'S  RULE. 

Questions  of  right  or  wrong  were  decided,  not  by 
any  moral  axioms,  but  by  might;  their  mottoes  or  max- 
ims being  the  same  as  those  of  the  celebrated  chieftain 
and  freebooter,  Rob  Roy,  viz.: 

"The  good  old  rule  sufflceth  us, 
The  simple  plan, 

That  they  may  take,  who  have  the  power, 
And  they  may  keep  who  can." 

Compunctions  of  conscience,  at  the  thought  of  all 
their»robberies  on  land  or  piracies  at  sea,  never  seemed 
to  have  troubled  them  any  more  than  their  present  de- 
scendants, the  Lutheran  legislators,  are  troubled  about 
robbing  dissenters  by  way  of  taxes  for  the  support  of 
the  priests  of  the  government.     Li  the  sight  of  God  and 

'The  Viking-s  looked  with  such  contempt  on  those  who  Indulged 
In  the  luxury,  as  thev  called  It.  of  a  straw  bed,  that  people  dying 
on  them  were  scornfully  said  to  have  died  the  straw-death. 


THE    SWEDES    IN    OLDEN    TIMES. 


43 


all  just  and  honorable  men,  such  robberies  are  even 
g^reater  in  the  latter  case  than  in  the  former,  for  the 
promoters  of  them  sin  against  better  light  and  knowl- 
edge and  are  expected  to  have  clearer  perceptions  of 
truth,  right  and  justice. 

ROBBING  PETER  TO   PAY  PAUL. 

It  is  strange  enough  that  in  enlightened  England 
the  rulers  could  have  been  guilty  of  such  robberies  in  the 
name  of  church  rates,  until  the  year  1868,  and  with  the 
poor  pretext  of  thereby  serving  God. 

There  is  hope,  however,  that  during  the  next  cen- 
tury these  robberies  of  God's  people  will  cease,  even  in 
Sweden.  If  not  by  the  slow  and  sluggish  actions  of 
self-interested  legislators  ruling  at  the  diets  and  church 
conventions,  the  reforms  may  come  by  the  more  sure 
and  radical  political  uprising  of  the  people,  clamoring 
for  the  downfall  of  Sweden's  Bastille,  her  state  church, 
as  the  Parisians  in  1789  clamored  for  the  fall  of  the 
French  Bastille. 

How  things,  touching  religious  reforms,  are  done  in 
those  assemblies  is  described  in  chapters  xv.,  xvi.  and 
xix.,  under  heads  of  "Religious  Liberty"  and  "Chtirch 
Convention." 


44  THE    SWEDISH    BAPTISTS. 

CHAPTER    II. 

INTRODUCTION    OF    ROMANISM. 


"Jumping  o'er  times; 
Turning  the  accomplishment  of  many  years 
Into  an  tiour-glass." 

—Shakespeare. 

THE  FIRST  CATHOLIC  MISSIONARY. 

At  a  general  church  council  held  in  Rome  in  the 
jear  817,  and  at  a  following  one  in  822,  it  was  decreed 
to  send  missionaries  to  Sweden.  Young  Ansgarius  of- 
fered his  services,  even  though  it  should  cost  his  life.  He 
had  previously  taken  monastic  orders  and  became  a  very 
zealous  monk.  The  Emperor,  Louis  the  Pious,  had  given 
him  many  costly  gifts  to  King  Olof  of  Sweden,  evidently 
to  make  the  new  religion  more  acceptable.  Historians 
differ  in  their  accounts  of  his  appointment. 

He  set  out  on  his  north-bound  journey,  accompa- 
nied by  several  attendants  and  the  monk  Whitram.  But 
while  crossine  the  Baltic,  he  was  attacked  by  Swedish 
pirates,  who  took  from  him  everything  of  value,  includ- 
ing the  gifts  to  the  King.  But  they  let  him  keep  his  life 
and  his  religion.  They  did  not,  like  the  Swedish  King 
St.  Erik  in  Finland,  say  "Worship  our  God  or  die." 

After  landing  on  the  Swedish  coast  he  continued  his 
travels  on  foot  through  woods,  wilderness  and  dangerous 
dismal  swamps.  He  arrived  at  last,  in  the  year  827,  at 
Biorko,  near  the  present  Stockholm,  where  he  was  kindly 
received  by  the  King,  who  permitted  him  to  preach  and 
teach  the  new  religion,  and  whose  minister  of  State,  Her- 
gier,  with  several  others,  consented  to  be  baptized.  With- 


INTRODUCTION    OF    ROMANISM.  45 

out  any  known  cause  or  reason  he  left  Sweden  in  831, 
and  on  arriving  at  Hamburg  was  promoted  to  an  Arch- 
bishopric, though  only  thirty  years  old.  In  857,  he  again 
visited  Sweden,  but  the  heathens  were  then  so  provoked 
by  the  innovations  of  the  Romanists  that  his  life  was 
in  danger,  and  some  of  his  friends  advised  him  to  pay 
a  sum  of  money  for  his  life,  and  escape,  but  he  nobly 
answered:  "I  will  not  give  anything  for  my  life,  as  I  am 
ready,  if  my  God  so  willeth,  here  to  suffer  and  die."  After 
some  discussion  among  the  people,  it  was  decided  to 
allow  the  preaching  of  the  new  religion,  and  the  teacher 
was  to  be  left  unmolested. 

Besides  this  permission,  the  King  gave  a  fine  lot  on 
which  to  build  a  church,  and  Ansgarius  (called  also  "The 
Apostle  of  the  North")  built,  close  by,  a  parsonage. 

Some  time  afterwards  he  again  left  Sweden,  and  the 
work  not  being  yet  compulsory,  progressed  quite  slowly. 
He  died  in  865,  having  lived  an  exemplary  life  and  sub- 
jected himself  to  many  rigorous  customs  in  vogue  among 
devoted  Catholics.  While  absent  from  Sweden,  he  had 
appointed  several  zealous  priests  to  carry  on  the  work 
at  Birka  (Bjorko).  One  of  them  by  the  name  of  Gaut- 
bert,  became  the 

FIRST  BISHOP  OF  SWEDEN 

and  his  relation,  one  Withard,  his  assistant.  Probably 
owing  to  their  aggressive  and  provoking  measures, 
which  all  the  Roman  missionaries  adopted,  an  uprising  of 
the  people  took  place,  at  which  Withard  was  killed,  and 
Gautbert,  with  his  companions,  had  to  leave  the  country. 
Seven  years  afterwards,  a  priest  called  Ardgar  was  sent 
to  Birka,  and  he  was  soon  followed  by  several  others; 
consequently,  the  work  progressed  safely.  By  a  decree 
established  both  at  the  lesser  court  and  at  the  Storthing 
(Diet),  the  King  Olof  permitted  churches  to  be  built, 
Christian  priests  to  be  allowed  to  preach,  and  whosoever 
would  to  have  a  right  to  accept  the  new  doctrine. 


46  *  THE    SWEDISH    BAPTISTS. 

RELIGIOUS   LIBERTY 

was  thus,  over  a  thousand  years  ago,  granted  by  law  to 
the  Swedes,  a  boon  denied  by  a  Lutheran  Government 
during  the  whole  nineteenth  centurv*. 

About  the  year  i,ooo  a  great  battle  was  fought  at 
a  place  called  Swoldern,  after  which  a  great  number  be- 
came Romanists.  One  Earl  Erik  had,  during  the  fight, 
made  a  vow  that  if  he  gained  the  battle  he  would  be  a 
Christian.  The  battle  was  gained  and  he,  with  his  fol- 
lowers, became  Romanists. 

Temporal  advantages  had  much  to  do  with  the  ac- 
ceptance of  Roman  Catholicism;  thus  a  Swedish  Earl, 
Ragvald  Ulfson  of  Westergothland  sent  messengers  to 
King  Olof  Tryggvason  of  Norway  requesting  his  sister 
Ingeborg  for  wife.  It  was  granted  on  condition  that  the 
Earl  should  become  a  Christian  and  allow  its  spread  in 
his  earldom;  and  so^  baptism  and  wedding  were  cele- 
brated at  the  same  time.  And  everybody  in  Westergoth- 
land was  soon  afterwards  converted  through  the  labors 
of  a  missionary  sent  from  England  at  the  request  of 
King  Oloi,  who  had  been  converted  in  that  land.  His 
name  was 

ST.  SIGFRID  OR  SIGURD. 

He  came  either  via  Denmark  or  Norway  to  Swe- 
den and  worked  with  great  success  in  the  western  part 
of  the  land. 

Shortly  after  his  arrival  he  met  with  Olof  Skot-king 
of  Sweden,  and  so  well  did  he  succeed  in  persuading  the 
King  to  embrace  the  new  religion,  that  he,  with  his 
queen  and  children,  consented  to  be  baptized  in  Husaby 
fountain  in  Westergothland,  in  the  year  1007.  "And 
thus,"  we  are  informed,  "Sweden  got  its  first  Christian 
King."  He  was,  no  doubt,  better  than  most  of  them,  for 
the  historian,  Adam  of  Bremen,  who  lived  in  the  elev- 
enth century,  calls  him  "the  most  Christian  King." 


INTRODUCTION    OF    ROMANISM.  47 

A  SUCCESSION  OF  SAINTS 

from  England  and  Germany  came  about  this  time  into 
the  land:  St.  Eskil,  St.  Bothvid,  St.  David,  St.  Stefan, 
etc.  Cities,  villages,  churches  and  springs  are  named 
after  them  to  this  day.  Their  Roman  priestly  successors 
have  left  some  lying  legends  of  their  doings  whereby 
they  imposed  on  the  credulous  people  by  pretended  mir- 
acles, too  silly  and  absurd  to  be  here  recorded,  though 
historians  give  a  minute  description  of  them. 
But  with  all  their 

POMPOUS  PROCEEDINGS, 

extravagant  manner  of  life,  domineering  demeanor,  de- 
struction of  ancient  temples  and  sacred  groves,  they  did 
not,  like  Gustavus  \^asa,  convert  the  Swedes  in  a  day. 

The  early  Catholic  Kings  did  not,  like  all  the  Luth- 
eran rulers,  compel  their  subjects  to  be  of  one  creed;  so 
we  find  "that  250  years  after  the  arrival  of  Ansgarius  to 
Sweden,  sacrifices  in  the  sacred  groves  near  Upsala  were 
still  kept  up  after  the  manner  of  the  fathers.* 

METHODS    OF   ROYAL   ROMANISTS. 

In  Norway,  however,  under  the  victorious  Kmgs, 
Olof  Tryggvason  and  his  successor,  called  St.  Olof.  the 
Romanizing  process  was  carried  on  as  cruelly  and  in- 
considerately as  in  Sweden  when  Lutheranism  was  forced 
on  the  people.  The  former  had  not,  like  most  of  the 
northern  Vikings,  accepted  baptism  as  a  pure  matter  of 
business,  but  in  sincerity  and  devotion,  being  fully  con- 
vinced of  its  superiority  over  heathen  rites,  proof  of 
which  he  had  seen  both  in  England  and  Ireland. 

St.  Olaf's  zeal,  on  the  other  hand,  had  more  of  a 
selfish  and  worldly  stamp  upon  it,  calculating  how  he 

•Starback's  History,  vol.  I.,  page  226. 


48 


THE    SWEDISH    BAPTISTS. 


could  bring  about  the  change  of  reUgion  in  such  a  man- 
ner as  to  derive  the  greatest  pohtical  benefit  thereby. 
Both  of  them  adopted  the  most  violent  means  in  connec- 
tion with  the  most  refined  cunning.  And  as  Archbishop 
Angermannus,  with  whips,  did  beat  Lutheranism  into 
the  Swedish  Romanists,*  so  did  Olaf  Tryggvason  beat 
Romanism  into  the  Norwegian  pagans. 

The  historian  and  lecturer,  A.  U.  Baath  (Boat),  who 
has  related  the  above,  says,  "he  culminated  at  last  his 
zeal  at  Hogolaland,  where,  with  the  assistance  of  his  big- 
gest dog,  Vige,  he  carried  on  his  work  of  conversion." 

The  lecturer,  in  reflecting  on  such  methods,  adds, 
"that  as  a  natural  result,  the  conversions  brought  about 
with  such  aids,  must  have  been  of  the  most  superficial 
kind." 

Such  a  King  would  naturally  be  almost  idolized  by 
the  Catholic  missionaries.  His  biographer,  a  monk  by 
the  name  of  Odd,  tells  of  him,  "that  he  had  fair  wind  to 
whatever  place  he  sailed,  and  that  fortune  favored  him 
more  than  any  other  man." 

METHODS  OF  ROME'S  MISSIONARIES. 

They  were  the  same  in  Sweden  and  Norway  as  in  all 
other  parts  of  Europe;  the  sagacious  missionaries  of 
Rome  knew  how  to  avail  themselves  of  the  well-known 
weaknesses  of  royalty,  and  had  well  studied  the  power 
and  influence  they  exercised  over  their  ignorant  subjects; 
they  knew  how,  as  a  historian  tells,  "the  barbarian  tribes 
usually  followed  without  inquiry  the  religion  of  their 
sovereign;  and  it  was  to  the  conversion  of  the  King  and 
still  more  to  the  conversion  of  the  Queen,  that  they  de- 
voted all  their  energies.  Clotilda,  the  wife  of  Clovis; 
Bertha,  the  wife  of  Ethelbert,  and  Theodolinda,  the  wife 
of  Lothaire,  were  the  chief  instruments  in  converting 
their  husbands  and  their  nations.     Nothing  that  could 

•Menlioned  in  the  next  chapter. 


INTRODUCTION    OF     ROMANISM. 


49 


affect  the  imagination  was  neglected ;  it  is  related  of  Clo- 
tilda, that  she  was  careful  to  attract  her  husband  by  the 
rich  draperies  of  the  ecclesiastical  ceremonies;  in  another 
case  the  first  work  of  proselytizing  was  confided  to  an 
artist,  who  painted  before  the  terrified  Pagans  the  last 
judgment  and  the  torments  of  hell;  but  especially  the  be- 
lief which  was  sincerely  held  and  sedulously  inculcated 
that  temporal  success  followed  in  the  train  of  Christian- 
ity, and  that  every  pestilence,  famine,  or  military  disaster, 
was  the  penalty  of  idolatry. 

The  theory  was  so  wide  that  it  met  every  variety  of 
fortune,  and  being  taught  with  consummate  skill  to  bar- 
barians totally  destitute  of  all  critical  power,  and  strongly 
predisposed  to  accept  it,  it  proved  extremely  efficacious; 
and  hope,  fear,  gratitude  and  remorse  drew  multitudes 
into  the  church.* 

Of  Clovis,  King  of  the  Franks,  it  is  related  by  Greg- 
ory of  Tours,  that  he  would  be  a  Christian  if  the  God  of 
his  wife  would  grant  him  victory  over  the  Germans,  say- 
ing in  his  prayer,  "O,  Jesus  Christ,  whom  Clotilda  de- 
clares to  be  the  Son  of  the  living  God,  thou  art  said  to 
give  help  to  the  struggling  and  victory  to  those  devoted 
to  thee  and  hoping  in  thee.  I  entreat  the  glory  of  thy 
assistance;  and  if  thou  wilt  indulge  me  with  victory  over 
these  enemies,  I  shall  believe  upon  thee,  and  I  shall  be 
baptized  in  thy  name." 

He  gained  the  victory,  but  doubting  whether  the 
people  would  permit  him  to  forsake  his  former  gods, 
he  consulted  wath  them,  and  found  that  they  were  willing 
to  follow  their  King,  "shouting,  'we  are  prepared  to 
follow  the  immortal  God.'  " 

He  was  immersed  on  the  25th  of  December,  495, 
being  the  only  orthodox  monarch  in  Europe,  and  re- 
ceived the  title  of 


•Lecky's  History  of  European  morals. 


50  THE    SWEDISH    BAPTISTS. 

"ELDEST  SON  OF  THE  CHURCH." 

With  him  were  baptized,  besides  his  two  sisters,  the 
nobles,  the  court-attendants,  and  no  less  than  three  thou- 
sand of  his  warriors. 

For  a  fuller  account  of  this  Roman  mass-conversion, 
see  Armitage's  "History  of  the  Baptists." 

Lecky,  in  his  history  of  European  morals,  tells  how 
"a  Bulgarian  prince  was  driven  into  the  church  by  the 
terror  of  the  pestilence,  and  he  speedily  effected  the  con- 
version of  his  subjects." 

"In  England,  the  conversion  of  North  Umbria  was 
partly,  and  the  conversion  of  Mercia  was  mainly,  due  to 
the  belief  that  the  Divine  interposition  had  secured  the 
victory  of  a  Christian  King.'' 


COMICO-DRAMATIC    CONVERSIONS. 

Dickens,  in  his  "Child's  History  of  England,"  re- 
lates how  King  Etheibert  of  Kent  was  converted  "and 
the  moment  he  said  he  was  a  Christian,  his  courtiers  all 
said  they  were  Christians;  after  which  ten  thousand  of 
his  subjects  said  they  were  Christians,  too." 

"Austin  (called  by  some  Augustine)  built  a  little 
church  close  to  the  King's  palace,  on  the  ground  now  oc- 
cupied by  the  beautiful  Cathedral  of  Canterbury.  Sebert, 
the  King's  nephew,  built  on  a  muddy,  marshy  place  near 
London,  where  there  had  been  a  temple  to  Apollo,  a 
church  dedicated  to  Saint  Peter,  which  is  now  West- 
minster Abbey.  And  in  London  itself,  on  the  foundation 
of  a  temple  to  Diana,  he  built  another  little  church,  which 
has  risen  up  since  that  old  time  to  be  Saint  Paul's." 

After  the  death  of  Etheibert,  Edwin,  the  good  King, 
allowed  his  child  to  be  baptized,  and  held  a  great  coun- 
cil to  consider  whether  he  and  his  people  should  all  be 
Christians  or  not.     It  was  decided  that  thev  should  be. 


INTRODUCTION    OF     ROMANISM.  ci 

COIFI,  THE  CHIEF  PRIEST 

of  the  old  religion,  made  a  great  speech  on  the  occasion. 
In  this  discourse  he  told  the  people  that  he  had  found 
out  the  old  gods  to  be  impostors.  "I  am  cjuite  satisfied 
of  it,"  he  said.  "Look  at  me.  I  have  been  serving  them 
all  my  life,  and  they  have  done  nothing  for  mc;  whereas, 
if  they  had  been  really  powerful,  they  could  not  have 
decently  done  less,  in  return  for  all  I'have  done  for  them, 
than  make  my  fortune.  As  they  have  never  made  my 
fortune,  I  ajii  quite  convinced  they  are  impostors." 

"W^en  this  singular  priest  (who  had  sagacity 
enough  to  see  from  what  quarter  the  religious  wind  was 
to  come)  had  finished  speaking,  he  hastily  armed  himself 
with  sword  and  lance,  mounted  a  war-horse,  rode  at  a 
furious  gallop  in  sight  of  all  the  people  to  the  temple,  and 
flung  his  lance  against  it  as  an  insult.  From  that  time 
the  Christian  religion  (falsely  so-called)  spread  itself 
among  the  Saxons,  and  became  their  faith."*  It  is  rea- 
sonable to  expect  that  such  a  dramatic,  shrewd  and  far- 
seeing  chief  priest  would  be  promoted  tO'  the  highest 
office  in  the  Roman  church  of  England,  and  as  such 
could  well  say  that  he  had  made  his  fortune. 

No  doubt  but  that  most  of  the  Kings  and  great 
men  of  Europe,  with  their  priests  and  people,  were  con- 
verted to  Romanism  on  such  slight  and  unscriptural 
grounds;  and  no  exception  is  known  in  Sweden. 

From  the  time  that  King  Olaf  w'as  baptized,  the  so- 
called  Christianity  spread  with  increasing  success,  so  that 
in  the  time  of  King  Sverker  the  First,  at  a  Church  Coun- 
cil held  at  Linkoping  in  1153,  it  was  ventured  to  decree 
that  a  yearly  tax  of  Peter's  pence  should  be  paid  to  the 
Pope. 

ROMANISM    IN   POWER. 

Hierarchism  was  by  this  time  all-powerful,  defying 
the  very  Kings  w^ho  had  assisted  the  bishops  and  priests 

•Dickens'    Child's    History    of    England;    pp.  1".    18. 


52 


THE    SWEDISH    BAPTISTS. 


in  obtaining  their  great  power.  Here  it  may  be  said, 
"Give  Romanism  an  inch  of  State  Church  power,  and 
she  will  take,  not  only  the  proverbial  ell,  but  a  whole 
fathom,  and  the  same  may  be  said  of  all  her  State  Church 
daughters.  Whether  they  are,  or  have  been  Protestant 
daughters  of  Europe  or  America,  history  has  placed 
them  all  under  the  people's  righteous  condemnation. 

The  banns  of  excommunication  were  now  hurled  at 
the  Kings  as  well  as  their  subjects,  if  they  dared  in  any- 
thing to  cross  the  plans  and  purposes  of  the  papal  plen- 
ipotentiaries and  cross-carrying  prelates  of  Rome. 

PRIESTS,  ONLY  POPE'S  SUBJECTS. 

At  a  council  held  at  Skeninge  in  1248,  the  clergy 
were  absolved  from  all  obedience  to  the  civil  power,  and 
were  thenceforth  to  be  considered  only  as  servants  and 
subjects  of  the  Pope.  In  the  meantime  the  people  were 
purposely  kept  in  the  grossest  darkness,  ignorance,  idol- 
atry and  superstition;  the  religious  services  and  ceremo- 
nies were  all  conducted  in  Latin,  or  some  kind  of  gib- 
berish supposed  to  be  Latin. 

IGNORANCE  OF  THE   CLERGY. 

So  ignorant  were  these  religious  teachers,  that  even 
in  the  times  of  Gustavus  Vasa,  many  of  them  could  not 
read  the  Swedish  language,  much  less  any  foreign 
tongue,  and  so  violent  and  outrageous  were  they  in  their 
conduct  that  two  of  Gustavus  Vasa's  court  chaplains 
killed  each  other  at  his  table. 

And  the  case  was  not  better  in  Germany.  With  a 
desire  to  reform  many  evils  pointed  out,  it  is  said  Luther's 
"hands  were  tied,  for  the  condition  even  of  the  German 
clergy  was  much  like  that  of  the  Swiss,  of  whom  BuUin- 
ger  honestly  confesses  that  only  three  deans  in  Switzer- 
land could  read  the  Old  Testament,  some  did  not  know 


INTRODUCTION    OF    ROMANISM. 


53 


of  the  Bible  at  all,  and  not  all  of  them  could  read  the 
NcAv  Testament." 

A  ROYAL  SAINT. 

King  Erik  of  Sweden,  canonized  as  Sweden's  patron 
saint,  who  lived  in  the  twelfth  century,  was  a  remark- 
ably good  man.  He  lived  a  very  austere,  pious  and  self- 
denying  life.  Having  heard  of  the  holy  enterprises  of 
the  Crusaders,  he  wished  to  distinguish  himself  on  nearer 
fields  than  Palestine  in  making  converts  to  the  cross  of 
Rome,  and  by  such  conquests  adding  to  the  boundaries 
of  his  kingdom.  And  so,  saying  like  Jehu,  "Come  and 
see  my  zeal  for  the  Lord,"  he,  with  his  cross-marked  war- 
riors started  off  on  an  expedition  to  Finland,  accompa- 
nied by  the  proselyte  maker.  Bishop  Henry.  Being  a 
valiant  man,  and  his  followers  equally  brave,  he  attacked 
the  Finns  in  battle  because  they  would  not  receive  the 
religion  he  offered  them.  After  conquering  the  Finns, 
he  shed  bitter  tears,  and  cried  like  a  child,  when  he  looked 
on  the  slaughtered  enemies,  whose  souls  had  been  lost 
because  they  would  not  be  Christians  like  him  and  his 
followers. 

But  the  worthlessness  of  his  sorrow  soon  became 
apparent.  The  conquered  and  trembling  captives,  in 
irons  and  chains,  were  brought  before  him,  and  had  the 
merciful  alternative  offered  them  either  to  become  bap- 
tized or  die  on  the  spot.  The  frightened  Finns,  seeing 
themselves  surrounded  by  fierce-looking,  so-called  Chris- 
tian crusaders  with  long-handled,  broad  battle  axes  on 
their  shoulders,  ready  at  the  signal  of  their  King  to  cut 
their  heads  off  if  they  refused  to  be  converted,  they,  nat- 
urally, of  the  two  evils  chose  the  least,  and  were  by 
equally  ready  tools  of  the  King  converted  and  baptized. 
His  Bishop  Henry  became  the  patron  saint  of  Finland. 
For  this  heroic  and  missionary  deed,  he  was  canonized 
by  Rome  as  a  worthy  saint. 


54 


THE    SWEDISH    BAPTISTS. 


THE  CRUSADER'S  SUCCESS. 


He  had  now  the  long-desired  and  looked-for  satis- 
faction of  having  christened  the  Finns  and  Estlanders. 
Having  achieved  this — in  his,  the  Pope's,  and  all 
Europe's  estimation — wondrous  exploit,  he  returned  to 
Upsala  and  met  with  a  Nemesis  Divina,  for  while  sitting 
in  the  church  on  Ascension  Day,  May  i8,  1160,  he  was 
informed  of  the  approach  of  a  Danish  army  commanded 
by  Prince  Magnus  Henrickson,  a  pretender  to  the  Swe- 
dish throne,  who  came  to  attack  him. 

Such  surprises  by  unexpected  enemies  were  common 
in  those  days  when  they  had  neither  suitable  roads  nor 
postal  communications.  The  men,  consequently,  went 
to  the  churches  fully  armed,  where,  at  the  entrance,  was 
a  special  armory  provided,  and  here  they  piled  or  hung 
up  their  most  cumbersome  weapons. 

When  the  King  heard  the  sad  news,  knowing  that 
he  was  unprepared  for  battle,  he  determined  to  die  like 
a  Christian,  and  would  not  leave  the  church  till  the  ser- 
vice was  finished.  Then,  with  so  many  warriors  as  he 
could  get  together,  went  forth  to  battle.  He  was  soon 
conquered;  and  he,  who  with  misguided  zeal  had  cut 
off  so  many  heads,  now  in  the  same  manner  lost  his 
Own,  thus  verifying  the  Saviours  words,  "They  that  take 
the  sword,  shall  perish  with  the  sword"."* 

From  that  time  till  the  decree  went  forth  by  Gus- 
tavus  Vasa,  that  all  the  Swedes  should  become  Luther- 
ans, the  Church  of  Rome  had  undisputed  and  undis- 
turbed possession  of  Sweden,  its  kings,  its  people,  and 
its  wealth;  and  there,  as  everywhere  else  in  Europe,  the 
world's  black  midnight,  without  a  star  or  ray  of  hope  in 
the  firmament,  hung  like  a  pall  over  the  deluded  priest- 
ridden  people  during  three  long  centuries  more.  At 
last  God  said:  Let  there  be  a  little  light,  and  there  was  a 
little  light.     He  said,  moreover, 

•Note.— At  the  place  where  he  fell,   a    fountain    is    said    to    have    sprung 
up,     and     it     was     called     St.     Eric's  Fountain.     It  is  there  to  this  day. 


INTRODUCTION    OF    ROMANISM.  cc 

LET  AMERICA   APPEAR, 

and  out  of  it  the  United  States,  to  enlighten  the  world. 
And  America  did  appear,  and  in  the  fullness  of  time 
the  United  States. 

Without  the  latter,  the  Reformation  in  Europe 
would  not  have  been  productive  of  any  spiritual  bless- 
ings; and  the  few  poor  and  persecuted  people  of  God 
would  only  have  exchanged  one  slavery  for  another;  one 
master  in  Rome  for  another  in  whatsoever  country  they 
happened  to  live  in;  and  the  meaning  of  the  words  "re- 
ligious liberty"  would  have  continued  as  hidden  to-day 
as  in  the  days  of  Luther,  Calvin,  or  Gustavus  Adolphus. 

Owing  to  the  right  of  religious  liberty  which  the 
heathen  nobly  adhered  to  while  in  power,  it  required 
three  centuries  before  the  Roman  Church  with  all  its 
State  policy,  intrigue  and  cunning  could  call  itself  se- 
curelv  established  in  Sweden. 


56 


THE    SWEDISH    BAPTISTS. 


CHAPTER    III. 


INTRODUCTION    OF    LUTHERANISM. 


"A  system  cannot  be 
true  which  destroys 
personality." 


RAMPANT  ROYAL  REFORMATION. 

When  the  great  undertaking  of  Luther  to  reform 
the  papal  system  of  rehg-ion  became  known  to  the 
strong-willed  King  of  Sweden,  it  was  no  unwelcome 
news  to  him,  and  he  sincerely  wished  for  its  success,  as 
he  had  with  the  eye  of  a  patriot  seen  what  calamities 
had  been  brought  on  his  country  by  its  subjection  to 
Rome,  in  all  matters  pertaining  to  religion.  He  there- 
fore watched  with  great  interest  the  progress  of  Lu- 
ther's work  in  Germany.  He  saw  plainly  that  the  only 
chance  of  success  the  reformer  could  have,  was  in  win- 
ning over  to  his  cause,  the  rulers  of  the  different  king- 
doms and  principalities  of  Germany,  and  he  found  with 
satisfaction,  that  many  of  them  gladly  embraced  the  op- 
portunity of  becoming  free  from  the  control  of  a  Papal 
sovereign,  so  that  they  could  each  in  their  own  state,  rule 
independently,  and  they  themselves  become  heads  of 
their  respective  churches. 

POLICY   OF   GUSTAVUS   VASA. 

The  King,  Gustvus  Vasa,  who  like  all  other  Euro- 
pean princes  and  potentates,  had  naturally  asked  himself 
the  question    whether,  from  a  political  point  of  view,  he 


INTRODUCTION  OF  LUTHERANISM. 


57 


would  gain  or  lose  by  declaring  in  favor  of  the  Reforma- 
tion, was  not  slow  in  forming  his  decision  to  advocate 
for  himself  and  his  country  the  acceptance  of  the  new 
religion.  By  such  a  course  he  would  become  the  head  of 
the  Swedish  Church,  and  consequently  independent  of 
all  Papal  interference.  Besides  this  self-aggrandizement, 
he  saw  as  a  patriot,  that  the  country,  which  was  in 
danger  of  a  terrible  war,  would  be  completely  ruined  by 
continuing  in  subjection  to  the  Papacy.  Two-thirds 
(some  historiajis  say  three-fourths)  of  all  the  real  estate 
and  lands  in  Sweden  had  got  into  the  possession  of  the 
clerg^'.  All  this  could  be,  and  was  confiscated  by  adopt- 
ing Lutheranism.  He  had  no  doubt  that  by  threats  and 
promises  he  could  soon  convert  his  Catholic  into  Luther- 
an priests;  so  he  concluded,  at  the  famous  Diet  of  West- 
eros,  1527,  to  lay  before  that  assembly  his  plans,  purposes 
and  prospects. 

He  therefore  encouraged  the  dissemination  of  Lu- 
ther's doctrines  by  two  brothers,  Olaus  and  Laurentius 
Petri,  who,  as  missionaries,  had  returned  from  the  uni- 
versity at  Wittemburg,  one  of  whom  the  King  after- 
wards made  Archbishop  of  Upsala;  the  other,  his  Ec- 
clesiastical Councilor  of  State.  It  is  possible  that  these 
men  had  gained  some  adherents,  by  conversion  as  well 
as  conviction. 

LUTHER'S  NAME  ODIOUS. 

At  that  time,  the  very  name  of  Luther,  known  only 
as  an  arch-heretic,  was  held  so  odious  by  members  of 
the  Diet  that  not  one  of  them  dared  to  even  men- 
tion it. 

The  purposed  Royal  "coup  d'eglise"  (church  stroke) 
was,  therefore,  the  more  revolutionary  and  daring,  and 
nothing  but  the  financial  wretchedness  of  the  country 
and  its  dependence  on  the  King's  ability  as  a  statesman 
and  a  soldier  in  case  of  an  expected  war,  could  ever 
have  made  his  ambitious  and  selfish  though  patriotic, 
policy  succeed. 


58 


THE    SWEDISH    BAPTISTS. 


The  famous  Diet  met.  Over  it  hung  threatening 
war-clouds.  The  ecclesiastical  atmosphere  for  weeks  had 
been  charged  with  papal  thunder  and  lightning,  and  the 
minds  of  the  people  were  filled  with  forebodings  of  some 
terrific  storm  of  revolution.     It  came  as  expected. 

Policy  and  Papacy,  King  and  Priest,  in  combat 
faced  each  other;  each  represented  power,  each  repre- 
sented cunning  state-craft.  But  one  obnoxious  bishop, 
by  the  name  of  Brask  (they  have  many  of  the  same  kind 
yet)  had  so  well  laid  his  schemes  and  planned  his  op- 
position, that  the  King's  bill  at  first  was  rejected.  But 
this  temporary  defeat  was  only  the  forerunner  of  a  final 
and  overwhelming  victory. 

GUSTAVUS  VASA  ABDICATES. 

He  abdicated  at  once,  after  saying  that  the  devil 
himself  could  not  rule  over  suoh  a  people,  and  they 
would  now  gladly  see  the  axe  at  his  neck  if  they  could 
only  find  somebody  to  hold  the  handle. 

He  then  retired  with  his  friends  and  courtiers  to  the 
palace,  and  gave  himself  up  with  them,  not  to  prayer, 
but  to  feasting  and  carousing,  in  which  he  continued 
for  several  days,  well  knowing  that  he  would  soon  be 
wanted. 

In  the  meantime,  the  Diet  saw  in  what  a  plight  they 
were  left,  and,  as  in  all  State  Church  countries  where 
policy  demands  a  change,  State  reHgion,  which  is  only 
maintained  for  State  purposes  must  not  be  a  barrier  in 
the  way.  So  in  this  case;  and  the  result  was  that  they 
sent  deputation  after  deputation,  who  with  tears  and  re- 
pentance, on  their  knees,  begged  him  to  return,  assur- 
ing him  that  all  would  go  as  he  wanted.  He  finally  re- 
lented, returned  to  the"  Diet,  and  carried  out  his  plan 
of  declaring  Lutheranism  the  State  religion  of  Sweden, 
and  it  was  so  accepted  by  the  Diet.  But,  as  a  measure 
of  precaution,  the  common  people  were  to  be  told  that 
nothing  but  some  needless  ceremonies  should  be  given 


INTRODUCTION    OF    LUTHERANISM.  eg 

Up  as  not  in  accordance  with  the  Bible.  So  well  did  he 
succeed,  that,  as  the  historian  Geijer  informs  us,  fifty 
years  afterward  the  people  did  not  know  that  they  had 
become  converted,  but  thoug-ht  that  they  were  still 
Catholics. 

MEAN  METHODS  OF  SUCCESS. 

To  accomplish  this  rehgio-political  master  stroke, 
it  is  evident  that  recourse  was  had  to  foul  measures. 
All  had  been  taught  that  the  end  sanctified  the  means, 
and  now  this  Jesuitical  doctrine  was  turned  against  its 
own  teachers.  Great  temptations  were  held  out  by  the 
King  to  the  nobles,  showing  them  the  great  advantages 
they  would  have  in  receiving  such  great  shares  of  the 
confiscated  church  and  convent  property  by  favoring 
the  adoption  of  the  new  religion.  Those  noble  lords 
were  consequently  soon  converted  and  their  descendants 
are  rich  from  the  spoils  to  this  day. 

PLIANT  PRIESTS. 

To  the  priests,  also,  our  sagacious  Gustavus  Vasa 
knew  very  well  how  to  present  matters  so  as  to  win  them 
over,  and  the  majority  of  them  were  soon  profession- 
ally, if  not  heartily,  converted.  To  gain  the  royal  favor 
and  promotion,  they  became  as  zealous  Lutherans  as 
they  had  been  papists;  showing,  that  like  their  English 
confreres  in  the  times  of  Henry  VIII.  and  his  three 
successors,  on  sober  second  thought,  they  would  have 
the  religion  of  the  King,  or,  as  the  time-serving  Pendle- 
ton is  said  to  express  it  in  the  ditty :  a  caricature  of  the 

"VICAR  OF  BRAY." 

"That  this  is  law,  I  will  maintain 

Until  my  dying  day,  Sir, 
That  whatsoever  king  shall  reign 

I'll  be  Vicar  of  Bray.   Sir." 


6o  THE    SWEDISH    BAPTISTS. 

Thus  matters  went  on,  royal  and  priestly  cunning 
prevailing,  till  in  1593,  they  succeeded  at  the  Council  of 
LIpsala,  by  the  strong  hand  of  Charles  IX.,  a  son  ot 
Gustavus  Vasa  and  father  of  Gustavus  Adolphus,  in  de- 
creeing the  formal  acceptance  of  the  whole  Lutheran 
system  of  religion,  that  is,  all  the  books  connected  with 
it,  called 

CONCORDIA  PIA: 


and  without  this  bulky  bulwark  of  theology,  Lutheran- 
ism  was  not  then,  nor  is  it  to  this  day  by  some  consid- 
ered complete  in  Sweden.  Different  views  of  which  will 
be  found  in  Chapter  XIX.     on  "Church  Convention." 

When  that  memorable  council  had  passed  the  de- 
cree, the  chairman,  Dean  Nicolas  Olaus  Bothniensis, 
was  so  carried  away  with  enthusiasm  that  he  exclaimed 
in  ecstasy,  "Now  has  Sweden  become  one  man,  and  wc 
all  have  one  Lord  and  one  God." 

But  this  conformity  in  doctrine,  by  which  all  were 
made  thus  united  in  one  form  of  worship  of  God,  was 
only  at  Upsala,    The 

LEGALIZED  UNITY 


did  not  extend  over  the  country,  which  was  now  to  be 
evangelized  by  force  according  to  royal  Lutheran  meth- 
ods. The  mask  of  deception  was  from  that  day  thrown 
away,  and  the  work  of  compulsory  conversion  estab- 
lished by  law. 

In  order  to  impress  the  minds  of  the  more  devoted 
Romanists  with  the  majesty  of  the  law  and  Lutheranism, 
the  Archbishop  Angermannus  was  sent  out  through  the 
land  with  the  aid  of  one  hundred  soldiers  to  beat  the 
new  religion  into  those  who  were  not  willing  to  accept 
it  on  easier  terms. 


INTRODUCTION    OF    LUTHERANISM.  6i 

METHODS  OF  CONVERSION. 

Floggings  with  whips  were  resorted  to,  and  buck- 
ets of  cold  water  were  also  thrown  over  the  so-called 
obstinate,  if  their  zeal  was  too  hot  for  the  old  religion. 

With  these  historical  facts  before  us,  we  can  no 
longer  wonder  that  three  centuries  should  elapse  with- 
out perceiving  any  spiritual  fruits  from  the  conglom- 
erate tree  of  the  Ro)^al  Lutheran  State  Church  of  Swe- 
den, called  also, 

GUSTAV  VASA'S  CHURCH. 

Chevallier  Bunsen  says  truly,  "The  eternal  laws  of 
Providence  forbid  us  to  gather  grapes  ofY  thistles,  or  the 
fruit  of  freedom  from  the  tree  of  despotism."* 

To  Germany,  but  mostly  to  the  free  countries  of 
England  and  America,  it  owes,  under  the  blessing  of 
God,  the  little  life  which  has  lately,  in  spite  of  opposi- 
tion, been  infused  into  it. 


'Signs  of  the  Times,"  page 


62  THE    SWEDISH    BAPTISTS. 

CHAPTER  IV. 
REIGN    OF    LUTHERANISM. 


"The  end  of  all  hypocrisy, 
of  all  attempts  to  patch 
up  corrupt  and  worn- 
out  systems  is  at  hand." 
— Bunsen. 


BAPTIST  SENTIMENTS  SUPPRESSED. 

Until  the  early  part  of  the  present  century,  very  few 
signs  of  spiritual  life  could  be  observed  in  any  part  of 
Sweden,  here  and  there,  during-  the  last  century,  a  few 
of  the  people  would  come  together  in  private  meetings 
for  edification;  but  as  all  such  gatherings  had  a  tendency 
to  godliness,  different  from  what  .the  Government  al- 
lowed, such  meetings  were  by  law  quickly  quenched 
by  the  conventicle-placard  published  in  1726.  So^  dan- 
gerous for  the  peace  of  the  State  Church,  were  these 
conventicles  considered  to  be,  that  the  placard  was  not 
abolished  till  the  year  1857.  But  in  the  mean  time,  people 
would  come  together  to  read  the  Bible  or  some  ser- 
mon ;  sing  and  pray,  and  be  fined  or  imprisoned  for  their 
piety.  No  wonder  that  the  flesh  and  the  world,  the 
priests  and  the  devil,  flourished.  Among  the  many  im- 
prisoned, were  some  in  the  northern-most  parts  of  Swe- 
den, who,  from  reading  the  Bible,  and  the  Bible  alone, 
had  imbibed  Baptist  sentiments,  both  as  to  Baptism  and 
the  Lord's  supper.  This  was  about  the  latter  part  of 
the  last  century.  But  they  were  considered  so  dang-er- 
ous,   that  they  were   kept  in  prison  till   shortly  before 


REIGN    OF    LUTHERANISM. 


63 


their  death,  being  denied  even  the  rights  of  a  trial  before 
the  courts.  The  priests  would  occasionally  enter  their 
cells  to  harass  them,  and  from  their  reports,  the  public 
has  come  in  possession  of  these 

IJAPTIST  MARTYRS'  VIEWS. 

The  name  of  the  principal  sufferer  was  Simon  Od- 
man,  A  full  account  of  their  persecutions  and  the  law- 
less proceedings  against  them,  can  be  found  in  the  ar- 
chives of  the  First  Baptist  Church  at  Gothenburg,  with 
numerous  other  accounts  of  the  ill-doings  of  the  Swedish 
State  Church — some  of  which  will  be  referred  to  in 
chapters  XII.  and  XIII. 

A  NEW  ERA. 

Many  have  agreed  that  the  decade  of  1830  to  1840 
was  a  turning  point  in  religious  life  in  Sweden.  Dur- 
ing the  three  centuries  of  Lutheranism  previous  there- 
to, spiritual  religion  was  almost  unknown,  both  by 
priests  and  people,  and  where  any  signs  of  it  appeared,  it 
was  immediately  trampled  down  and  stamped  out.  And 
yet.  both  kings  and  bishops  complained  continually  of 
the  low  and  inmioral  state  of  the  people.* 

INGEBORG,  A  WITCHY  WISEACRE,   IN  SMO- 
LAND. 

Carl  von  Linne  in  his  journal  of  August  7,  1741, 
says  the  people  believed  in  a  witchy  wiseacre  woman 
near  \^exio,  to  w-hom  they  came  from  all  parts  of  the 
country  to  be  healed  of  their  diseases.  He  found  out 
what  she  believed  about  Lucifer,  and  how  and  where  he 
ruled  in  this  world.  Those  who  hoped  to  be  cured,  were 
not  asked  to  see  her  personally  but  send  some  stock- 
ing, garter,  or  garment  worn  nearest  the  body,  and  then 

•See  Sven  Baelter's  Kyrko-Ceremonier. 


64  THE    SWEDISH    BAPTISTS. 

she  informed  them  what  to  do.  She  prescribed  a  long 
list  of  rules  for  the  bewitched  people  if  they  desired 
to  be  happy,  especially  in  their  marriage  relations.  Some 
twenty-five  such  ridiculous  superstitions  are  recorded  by 
that  learned  man.  But  as  she  went  to  church,  and  prop- 
erly kept  all  religious  ceremonies,  she  was  not  disturbed. 

One  may  ask  what  had  the  priests  been  doing  dur- 
ing the  centuries  of  so-called  pure  evangelical  Luther- 
anism,  that  belief  in  such  a  state  of  witchcraft  could  gain 
any  adherents? 

Fifteen  years  later,  or  in  1756,  Bishop  Benzelius  at 
the  Diet  complained  "that  a  perfect  heathenism  seemed 
to  be  before  them,"  and  at  the  next  Diet,  three  years 
later,  his  successor  Bishop  Troilius,  speaking  on  the 
same  subject,  said  that  "the  customary  sins  of  the  coun- 
try, such  as  contempt  for  the  word  of  God,  infidelity,  etc., 
have  year  after  year  grown  to  such  a  height,  all  fore- 
boding, that  we  before  long  shall  see  the  community 
changed  from  Christianity  tO'  heathenism." 

LUTHER    AND    CALVIN    COMPLAIN    OF    UN- 
GODLINESS. 

In  like  manner,  Luther  complained  in  his  days 
about  the  immorality  and  Godlessness  of  the  people  in 
the  various  Protestant  countries  of  Germany,  saying, 
they  were  even  worse  than  under  the,  papacy.  In  both 
countries,  conversions  had  touched  the  head  but  not  the 
heart. 

Now  read  what  Calvin  said,  and  how  he  complained 
of  ill-doings  in  his  church — par  excellence,  called — Re- 
formed.   See  Memoirs  by  Mackenzie,  page  203. 

His  biographer  says  that  he  could  not  "behold  with- 
out the  most  lively  grief,  the  vices  of  his  liock,  any 
more  than  he  could  permit  them  in  himself."  "If  you  de- 
sire," said  he,  "to  have  me  for  your  pastor,  correct  the 
disorders  of  your  lives.  If  you  have  with  sincerity  re- 
called me  from  exile,  banish  the  crimes  and  debauch- 


REIGN    OF    LUTHERANISM.  65 

ery  which  prevail  among  you.  I  certainly  cannot  be- 
hold, without  the  most  painful  displeasure,  within  your 
walls,  discipline  trodden  under  foot,  and  crimes  com- 
mitted with  impunity.  I  cannot  possibly  live  in  a  place 
so  grossly  immoral.  Vicious  souls  are  too  filthy  to  re- 
ceive the  purity  of  the  Gospel,  and  the  spiritual  wor- 
ship which  I  preach  to  you.  A  life  stained  with  sin  is 
too  contrary  to  Jesus  Christ  to^  be  tolerated.  I  consider 
the  principal  enemies  of  the  Gospel  to  be^ — not  the  Pon- 
tiff of  Rome,  nor  heretics,  nor  seducers,  nor  tyrants — 
but  such  bad  Christians;  because  the  former  exert  their 
rage  out  of  the  Church,  while  drunkenness,  luxury,  per- 
jury, impurity,  adultery  and  other  abominable  vices 
overthrow  my  doctrine,  and  expose  it  defenseless  to  the 
rage  of  our  enemies.  Rome  does  not  constitute  the  prin- 
cipal object  of  my  fears:  still  less  am  I  apprehensive 
from  the  almost  infinite  multitude  of  monks.  The  gates 
oif  Hell,  the  principalities  and  powers  of  evil  spirits,  dis- 
turb me  not  at  all.  I  tremble  on  account  of  other  ene- 
mies, more  dangerous;  and  I  dread  abundantly  more, 
those  carnal  covetousnesses,  those  debaucheries  of  the 
tavern,  of  the  brothel,  and  of  gaming;  those  infamous 
remains  of  ancient  superstition,  those  mortal  pests,  the 
disgrace  of  your  town,  and  the  shame  of  the  reformed 
name.  Of  what  importance  is  it  to  have  driven  away 
the  wolves  from  the  fold,  if  the  pest  ravage  the  flock? 
Of  what  use  is  a  dead  faith  without  good  works?  Of 
what  importance  even  truth  itself,  where  a  wicked  life 
belies  it,  and  actions  make  words  blush?  Either  com- 
mand me  to  abandon  a  second  time  your  town  and  let 
me  go  and  soften  the  bitterness  of  my  afflictions  in  a 
new  exile,  or  let  the  severity  of  the  laws  reign  in  the 
church.  Re-establish  there  the  pure  discipline.  Re- 
move from  within  your  walls  and  from  the  frontiers  of 
your  state,  the  pest' of  your  vices,  and  condemn  them  to 
a  perpetual  banishment." 

The  quoted  historian  says,  page  68:  "The  true  re- 
ligion w^as  indeed  established,  and  the  faith  of  the  church 


66  THE    SWEDISH    BAPTISTS.  '' 

of  Rome  was  abolished.  But  many  atrocious  crimes 
were  still  committed,  which  had  long  reigned,  and  which 
the  example  of  the  clergy  had  contributed  to  maintain." 

Calvin,  Farel  and  Corout  "preached  with  energy 
against  the  vices  of  the  times;  the  warmth  of  their  zeal 
was  complained  of.  Corout  was  forbidden  to  preach, 
and  being  disobedient  to  the  injunction,  was  imprisoned.'' 
Farel  was  got  rid  of  some  way;  and  Calvin  banished;  he 
was  commanded  to  leave  the  town  in  three  days." 

It  was  when  the  spiteful  party  in  power  lost  their 
influence  and  majority,  that  the  sentence  of  exile  was 
revoked,  and  he  was  most  anxiously  requested  to  re- 
turn. It  seems,  with  regard  to  the  state  churches  that 
everywhere  the  reformation  was  only  in  the  doctrine  not 
in  the  lives  of  either  people  or  priests. 

PHILIP  JACOB  SPENER 

who  was  Pastor  Primus  of  the  church  at  Frankfurt  am 
Mayn  and  with  Aug.  Francke,  founders  of  the  pietistic 
movement  in  Germany  over  a  hundred  years  after  Lu- 
ther's decease,  "complained  in  his  "Pia  Desideria"  which 
was  published  in  1675,  about  the  sad  state  of  the  church, 
and  of  the  evils  of  the  times  generally  with  regard  to  re- 
ligion, and  especially  concerning  the  clerg}%  of  which 
he  said,  that  they  needed  very  much  a  reformation,"  etc.* 
I  have  referred  to  these  things  purposely,  to  prove 
that  neither  in  Sweden  nor  any  other  of  the  Protestant 
countries  had  the  professedly  evangelical  doctrines,  pro- 
claimed by  preachers  under  state  control,  changed  the 
lives  of  either  people  or  priests  who  professed  them. 

ENGLAND  AROUSED. 

The  state  of  morality  was  not  much  better  in  Eng- 
land till  the  Wesleys  and  Whitefield  stirred  up  the 
masses  of  that  highly  favored  country. 

•Cornelius*  Kyrko  Historla,  page  205. 


REIGN    OF    LUTHERANISM. 


^7 


Bishop  Butler  in  his  charge  to  the  clergy  of  the 
diocese  of  Durham,  said  in  1751:  "It  is  impossible  for 
me,  my  brethren,  to  forbear  lamenting-  with  you  the  gen- 
eral decay  of  religion  in  this  nation." 

"It  was  the  time  of  the  supremacy  of  the  English 
deists,  Bolingbroke,  Collins,  Tindal,  Toland,  and  others. 
Tlie  existence  of  God  was  admitted,  but  everything  su- 
pernatural was  denied.  Reason  was  the  source  and  guar- 
antee of  all  thoug"ht,  revelation  was  an  impossibility,  and 
whatever  in  Christianity  claimed  to  be  miraculous  was 
ipse  facto  false."*  "As  Butler,  whom  none  will  suspect 
of  exaggerating  the  fact,"  said  "It  is  come,  I  know 
not  how,  to  be  taken  for  granted  by  many  persons  that 
Christianity  is  not  so  much  as  a  subject  of  inquiry;  but 
that  it  is  now  at  length  discovered  to  be  fictitious,  and 
accordingly  they  treat  it  as  if,  in  the  present  age,  this 
were  an  agreed  point  among  all  people  of  discernment; 
and  nothing  remained  but  to  set  it  up  as  a  principal  sub- 
ject of  mirth  and  ridicule;  as  it  were  by  way  of  re- 
prisals for  its  having  so  long  interrupted  the  pleasures  of 
the  world.''* 

TIMES  OF  WHITEFIELD. 

At  his  time,  "serious  and  practical  Christianity  in 
England  was  in  a  very  low  condition,  scriptural  experi- 
mental religion  had  become  quite  unfashionable. 

About  the  Wesleys  it  is  said  that  "God  in  mercy  de- 
livered them  from  conformity  tO'  the  habits  and  feelings 
of  an  age  of  abounding  impiety."** 

It  seems  furthermore,  that  the  improvement  of  the 
times  was  hardly  perceptible  during  the  labors  of  the 
celebrated  Rowland  Hill,  who  died  in  1833.  His  bi- 
ographer says:  "Most  of  the  clergy  were  ignorant  of  the 
Gospel,  and  were  content  to  add  to  a  liturgic  service, 

•Review  of  the  works  of  Bishop  Butler,   by  L.   Moss,   In  "The 
Examiner,"  April  9,  1S96. 

**Dr.  Gillies'   Memoirs  of  G.   Whitefield,   pp.  13  and  14. 


6g  THE    SWEDISH    BAPTISTS. 

neither  understood  nor  appreciated,  a  brief  moral  essay, 
instead  of  preaching  Christ  and  Him  crucified." 

"This  state  of  things  was  not  without  exceptions  in 
the  zeal  and  characters  of  some,  whose  light  rendered 
more  vivid  and  brilHant  by  surrounding  darkness,  was 
an  object  of  hatred  in  the  eyes  of  the  immoral,  who  would 
gladly  have  put  it  out  if  they  could.  To  profligacy  and 
vice,  the  inhabitants  of  our  large  towns  added  a  thor- 
ough abhorrence  of  the  solemn  warnings,  which  de- 
nounced the  awful  consequences  of  ignorance  and 
sin,  and  formed  ready  combinations  with  our  villagers, 
to  insult  every  faithful  witness  who  protested  against 
their  abominations." 

Even  officers  of  the  army  at  Lowestoft  in  Suffolk 
were  so  ill-bred  as  to  insult  preachers  of  the  Gospel.  Wes- 
ley had  occasion  to  "inform  their  commandant  of  the 
fact,  and  asked  for  redress  with  becoming  firmness.  "Be- 
fore," said  he,  "I  use  any  other  method,  I  beg  of  you, 
sir,  who  can  do  it  with  a  word,  to  prevent  our  being  in- 
sulted any  more.  We  are  men;  we  are  Englishmen;  as 
such,  we  have  a  natural  and  a  legal  right  to  liberty  and 
conscience."  * 

WE  ARE  MEN:  WE  ARE  SWEDES. 

Such  a  plea  could  never  have  occurred  to  the  minds 
of  any  of  the  persecuted  preachers  in  Sweden,  to  be 
presented  to  anybody  in  high  authority,  even  the  high- 
est. 

As  a  proof  of  ignorance  of  the  clergy,  Rowland  Hill 
said,  wlien  preaching  at  Lady  Huntingdon's  College: 
"A  worldly  wise  divine  absolutely  said,  'I  am  sure  that 
fellow  Whitefield  is  mad  now,  for  I  heard  him  say  with 
my  own  ears,  "When  I  am  weak,  then  I  am  strong." 

Stranger  still,  that  even  so  late  as  1849,  ^^  the  meet- 
ing of  the  "Baptist  Home  Missionary  Society  of  Eng- 

♦Sidney's  Life  of  Rowland  Hill,  pp.  3S9,  390,  391  and  107. 


REIGN    OP    LUTHERANISM. 


69 


land,"  a  writer  in  the  'Independent'  (of  New  York), 
giving  an  account  of  the  anniversaries  in  London,  says 
of  this  Society,  that  it  'gave  occasion  to  exhibit,  though 
but  in  an  imperfect  degree,  the  ignorance  and  practical 
heathenism  which  so  largely  prevails,  particularly  in  the 
rural  districts  of  this  country  (England).  A  volume 
would  be  necessary  to  do  justice  to  this  painful  subject.' 
In  view  of  the  case,  the  Chairman  said:  "I  can  assure 
you  that  unless  we  individually,  as  members  of  a  Chris- 
tian church,  feel  it  our  duty  to  extend  thr,  cause  at  home, 
we  shall  not  prosper  abroad."* 


BOHEMIA  AND  PETER  WALDO. 

In  that  country,  the  state  of  things  morally  and  spir- 
itually, was  somewhat  better,  owmg  to  their  connection 
with  the  exile  Peter  Waldo  and  the  Waldenses;  men  who, 
though  living  over  three  hundred  years  before  Luther 
was  born,  had  "not  bowed  the  knee  to  the  image  of 
Baal,"  or  Rome's  Pope,  or  any  other  State  church  auto- 
crat. 

The  Bohemians,  or  rather  a  part  of  them,  had  also, 
through  John  Huss,  imbibed  the  principles  of  John 
Wicklifif. 

These  men,  who  were  correspondents,  lived  and  ex- 
erted their  influence  about  a  hundred  years  before 
Luther's  time. 

PAPAL  TITLES  OF  A  REFORMER. 

The  latter  of  the  two  had  the  distinguishing  honor 
of  being  called  by  the  Papal  Archbishop  of  Canterbury 
by  the  following  names — "that  limb  of  the  devil,  enemy 
of  the  church,  deceiver  of  the  people,  idol  of  heretics,  mir- 

*"New  York  Chronicle"  for  1849.    Bound  vol.,  p.  205. 


70  THE    SWEDISH    BAPTISTS. 

ror  of  hypocrites,  author  of  schisms,  sower  of  hatred,  and 
inventor  of  hes!"* 

CHRIST'S  VERDICT. 

Any  man  who  serves  God  faithfully  may  be  happy 
in  receiving  from  either  Papal  or  Protestant  State  church 
prelates  such  vile  epithets.  For,  as  it  is  written,  "Blessed 
are  ye  when  men  shall  revile  you  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you  falsely,  for  my 
sake."  "Rejoice  and  be  exceeding  glad,  for  great  is  your 
reward  in  heaven;  for  so  persecuted  they  the  prophets 
which  were  before  vou." 


SWEDEN'S  PROTESTANT  PRELATES. 

It  is  a  sad  fact  that  since  the  introduction  of  Baptist 
doctrines  into  Sweden,  her  prelates  have  not  been  less 
lavish  or  extravagant  in  their  opprobrious  aspersions 
against  the  leaders  of  the  Baptists  than  were  at  any  times 
their  papal  confreres.  The  reader  of  history  will  readily 
recall  similar  cases  in  other  Protestant  State-church 
countries. 

Erroneous  impressions  have  been  current  in  the 
minds  of  many  persons  and  writers,  that  in  the  early 
state  of  the  Lutheran  church  in  the  dififerent  countries, 
things  were  better  than  in  subsequent  times.**  The 
"Freeman,"  the  London  Baptist  newspaper,  said  in  1857 
about  the  Swedish  church,  that  it  was  "as  cold  as  if 
built  of  her  thick-ribbed  ice,"  and  referring  to  her  former 
state,  says,  "The  blossoms  were  so  thick,  and  the  two  or 
three  grapes  on  the  topmost  twigs  are  so  poor,"  and 
further  that,  "it  did  not  suffer  from  the  evils  that  usually 

♦Jones'  Church  History,  Volume  2.  page  165. 

The  Swedish  state-church  organ,  "Svensk  Kyrko-Tldning," 
called  Spurgeon  a  scoundrel  ("en  skurk").  See  the  firsit  years  of  its 
•dition. 

**See  Dr.  Waddington's  views  aljout  this  in  next  chapter, 
quoted  from  Schenkel. 


REIGN    OF    LUTHERANISM. 


71 


(Ic-spiritiialize  a  church.  It  was  ncitlier  corrupted  by 
wealtli,  nor  stifled  with  pompous  ritual,  nor  spHt  by  her- 
esy. It  simply  let  go  its  hold  of  Christ's  hand,  and  was 
petrified  where  it  stood.  The  people  and  the  clergy  alike 
were  dry  bones."  Whereas  the  fact  is,  it  never  did  in  its 
early  state  ])roduce  anything  but  leaves;  no  "thick  blos- 
soms" could  be  seen,  that  is,  spiritual  blossoms,  forebod- 
ing spiritual  fruits;  and  as  to  letting  go  its  hold  of 
Christ's  hand,  I  afifirm  that  Christ  never  held  it  by  the 
hand;  and  the  church  never  took  hold  of  any  hand  but 
the  King's,  who  is  its  head  and  who  guides  it  by  his 
hand  to  this  day. 

Similar  errors  as  to  degeneracy  of  the  times  in  cer- 
tain aspects  have  been  common  in  all  ages,  which  cynical 
fogyism  gave  occasion  to 

SOLOMON  IN  HIS  DAYS 

to  write  the  following  verse:  "Say  not  thou,  What  is  the 
cause  that  the  former  days  were  better  than  these?  for 
thou  dost  not  inquire  wisely  concerning  this." 

I  have  related  how  that  during  the  decade  1750-60, 
two  successive  bishops  at  two  successive  Diets  in  Swe- 
den complained  of  the  sins  of  the  country,  and  that  a  per- 
fect heathenism  seemed  to  be  before  them.  And  yet,  sin- 
gular as  it  may  appear,  a  Swedish  church  historian,  Cor- 
nelius, says,  page  220,  "not  without  reason  has  it  been 
afifirmed,  that  the  middle  of  the  eighteenth  century  was 
the  best  time  for  the  Swedish  church."  The  same  his- 
torian records,  page  218,  that  Bishop  Jacob  Benzelius, 
brother  to  the  one  I  have  quoted,  sent  to  the  Diet  at 
Stockholm,  in  1734,  a  statement  with  a  petition  concern- 
ing the  "Godless  doctrines  that  were  spread  in  the  king- 
dom." The  efifects  of  them  could  not  very  well  have 
ceased  some  sixteen  or  twenty  years  afterwards;  neither 
could  the  efifects  of  the  hated  and  despised  pietistic 
movements  brought  in  from  Germany  (by  him  regarded 


n 


THE    SWEDISH    BAPTISTS. 


as  evils),  and  which  were  spread  all  over  Sweden,  have 
suddenly  ceased.  It  was  for  stamping  them  out  that  the 
conventicle  placard  of  1726  was  promulgated,  when,  with 
punishment  of  fines,  imprisonment  and  banishment,  all 
meetings  in  private  houses  for  prayer,  preaching,  or  edi- 
fication, were  forbidden.  The  same  historian  says,  on 
the  same  page,  that  "at  the  close  of  the  decade,  1730,  the 
pietistic  movements  in  Sweden  gradually  commenced  to 
subside.'' 

At  the  same  time  the  Swedish  State  church  was 
confronted  with  the  appearance  and  spread  of  the  so- 
called  Hernhutism — the  doctrines  and  practices  of  the 
Moravian  brethren — which,  on  account  of  some  promi- 
nent priest  advocating  them,  could  not  easily  be  put 
down.  And  simultaneously  were  introduced  the  doc- 
trines of  Swedenborg,  which  were  attacked  by  the 
Bishop  of  Gothenburg.  When  to  the  above  is  added 
the  still  continued  proceedings  against  the  witches  and 
the  bewitched  in  several  parts  of  Sweden,  it  is  difficult 
to  understand  wherein  consisted  the  so-called  "best  time 
for  the  church." 


REIGN    OF    LUTHERANISM.  73 


CHAPTER  V. 
REIGN    OF    LUTHERANISM. 

(continued.) 

"The  Lutheran  type  of 
the  Hierarchy  is  the 
most  narrow-minded 
and  unfruitful  of  which 
history  furnishes  an  example." 
— Bunsen. 

THE  SWEDISH  WITCHES. 

Having  mentioned  something  about  these  deUided 
and  unfortimate  victims  of  ignorance  and  superstition, 
it  may  be  interesting  to  learn  something  more  of  those 
wondrous  phenomena  of  brain  illusions  among  the  high 
and  low,  learned  and  unlearned  classes,  of  Sweden.  And 
to  those  who  have  studied  the  peculiar  legal  proceed- 
ings against  witchcraft  in  Salem  and  the  trials  in  Phila- 
delphia and  Hartford,  the  account  from  Sweden  may- 
prove  of  some  interest. 

The  superstition  appeared  first  in  the  province  of 
Dalarna,  in  1668,  from  which  it  spread  to  Norrland  and 
thence  to  Stockholm  and  other  parts  of  the  kingdom. 

RIDING  ON  BROOMSTICKS  TO  BLOKULLA.* 

Several  hundred  persons  acknowledged  how  at 
night  time  they  had  been  carried  away  by  witches 
through  the  chimneys  and  out  into  the  air  on  their  way 

•The  Blue  Hills. 


y4  THE    SWEDISH    BAPTISTS. 

to  the  evil  spirit  in  Blokulla,  riding  on  broomsticks  and 
oven-rakes,  and  that  on  their  aerial  journey  they  scraped 
metal  off  the  church  bells  and  silver  off  the  priests'  orna- 
mental robes,  and  how  they  were  by  Satan  compelled  to 
abjure  Christ,  tear  the  Bible  in  pieces,  and  say  the  Lord'? 
prayer  backwards,  etc.  The  most  enlightened  men  of 
the  times  believed  in  the  reality  of  such  travels  to  Blo- 
kulla. 

The  authorities  considered  it  their  sacred  duty  to 
punish  most  severely  the  witches  for  their  pretended  cov- 
enant with  the  devil.  Special  witch  commissions  were 
appointed  in  several  places,  and  so  commenced  those 
famous  witch-trials,  which,  instead  of  putting  a  stop  to 
the  evil,  only  served  to  put  oil  on  the  flames.  Over  a 
hundred  persons  were  by  their  own  confessions  and  those 
of  others  sentenced  to  death,  and  submitted  to  it  withoul 
any  recantation.  The  very  Archbishops  Svebelius  and 
Troilius*  seemed  to  have  believed  in  the  trips  to  Blokulla, 
and  approved  of  the  death  sentences.  A  few  more  en- 
lightened men  tried  to  bring  their  contemporaries  to  bet- 
ter views  of  the  matter,  explaining  that  it  was  all  owing 
to  hallucination,  but  in  vain.  The  trials  continued,  one 
witch  after  another  was  executed,  and  the  whole  land 
was  filled  with  noise,  alarm  and  consternation.  At  last  a 
doctor  of  medicine.  Urban  Hjarne,  succeeded  in  proving 
how,  at  least  at  Sockholm,  the  accusations  were  founded 
on  simplicity,  wickedness,  and  deception.  After  which 
some  persons  were  still  executed,  but  not  for  witchcraft, 
but  for  false  accusations."**  Consequently  witchcraft 
subsided  in  Sweden. 

WILLIAM  PENN  AND  WITCHCRAFT. 

It  seems  that  those  evils  had  affected  the  Swedish 
colonists  who  had  come  to  New  Sweden,  near  Philadel- 
phia, to  settle.     Bancroft,  in  his  Colonial  History  of  the 

•Fbr  Troilius.  see  Hofberg's  Biographical  Lexicon. 
♦♦Cornelius,  pp.  198,  199. 


REIGN    OF    LUTHERANISM. 


75 


United  States,  volume  2,  pp.  41  and  42,  says:  "The  Scan- 
dinavian emigrants  came  from  their  native  forests  with 
imaginations  clouded  by  the  gloomy  terrors  of  an  invis- 
ible world  of  fiends;  and  in  February,  1684,  a  turbulent 
woman  was  brought  to  trial  as  a  witch.*  Penn  pre- 
sided, and  the  Quakers  on  the  jury  outnumbered  the 
Swedes.  The  grounds  of  the  accusation  were  canvassed, 
the  witnesses  calmly  examined;  and  the  jury,  having 
listened  to  the  charge  of  the  Governor,  returned  this 
verdict:  "The  prisoner  is  guilty  of  the  common  fame  of 
being  a  witch,  but  not  guilty  as  she  stands  indicted."  I 
doubt  if  Solomon  could  have  rendered  a  wiser  judgment. 
It  would  seem  that  if  the  Swedes  had  had  their  way,  the 
fair  fame  of  Philadelphia  w^ould  have  been  shared  with 
that  of  Salem  in  this  respect.  The  historian  adds,  that 
"in  Penn's  domain,  from  that  day  to  this,  neither  demon 
nor  hag  ever  rode  through  the  air  on  goat  or  broom- 
stick; and  the  blackest  arts  of  conjuration  went  no  farther 
than  to  foretell  fortunes,  mutter  spells  over  quack  medi- 
cines, or  discover  by  the  divining  rod  the  hidden  treas- 
ures of  the  buccaneers." 

Such  comparatively  harmless  prognostications  have, 
of  course,  continued  in  Sweden  unto  this  day,  many  in- 
stances of  which  could  be  given,  but  the  cases  below  will 
suffice. 

SWEDEN'S  GREAT  HISTORIAN 

Mr.  Anders  Fryxell,  tells  how  in  his  childhood,  during 
the  early  part  of  this  century,  peculiar  customs  and  su- 
perstitious practices  were  prevalent  among  the  country 
people;  how  on  Easter  nighl  they  painted  with  tar  the 
figure  of  a  great  cross  on  all  barn  doors  as  a  protection 
against  the  sorceries  of  the  Easter  witches;  several  cases 

*In  East  Hampton,  Long-  Island,  Goodwife  Garlick  was  tried 
for  witchcraft  in  the  vear  1657,  but  her  case  was  referred  to  the 
General  Court  at  Hartford.  Conn.  Accusation  probably  ignored.— 
Documentary  History  of  the  State  of  New  York,  vol.  I,  p.  683. 


76  THE    SWEDISH    BAPTISTS. 

of  most  ridiculous  habits  are  related  in  the  introduction 
to  his  history's  history.* 

EASTER-FIRES  ON  HILL-TOPS 

or  mountains  are  to  this  day  seen  burning  and  blazing,  if 
possible  made  up  of  tar  barrels,  but  although  having 
originated  from  the  same  cause,  now  serve  only  as 
amusement  for  boys  instead  of  prevention  against 
witches. 

When  it  is  remembered  that  the  facts  here  related 
are  the  heathenish  relics  of  the  whole  of  the  eighteenth 
century,  it  may  seem  very  strange  how  the  church  his- 
torian before  quoted  could  consider  "the  middle  of  last 
century  as  the  best  for  the  Swedish  church."  The  explan- 
ation, however,  is  very  easy,  for  the  civil,  political  and 
clerical  rulers  of  a  State-church  always  consider  their 
establishments  as  most  flourishing  and  on  the  high  wave 
of  glory  and  prosperity  when  they  are  strong  enough  to 
put  down  by  the  arm  of  the  law  every  appearance  of 
evangelical  dissent.  In  that  respect,  Sweden  succeeded 
very  well  during  the  middle  of  the  last  century,  and 
hence  the  boasted  satisfaction  with  that  period.  That  the 
church,  with  most  of  its  priests,  was  at  the  same  time 
spiritually  dead  did  not  in  the  least  trouble  the  authori- 
ties. That  the  lives  of  the  priests  were  not  better  one 
hundred  years  before  Mr.  Ahnfelt  in  his  days  referred  to 
their  scandalous  doings,  may  be  taken  for  granted.  Yet, 
in  all  the  Protestant  countries,  Sweden  included,  some 
noble  and  pure-minded  men  in  the  clergy  lived  and  la- 
bored. Many  names  could  be  given  of  priests  who  did 
what  they  in  their  position  could  do  to  improve  the 
morals  of  the  masses  and  their  confreres;  but  they  had  to 
stem  a  tide  that  was  too  strong  for  their  well-meant  ef- 
forts to  make  any  progress  against  it,  encumbered  as 
they  were  with  the  tight-laced  doctrines  and  harness  of 

•Min  Historias  Historia,  page  9. 


REIGN    OF    LUTHERANISM. 


77 


the  State-clnirch  and  opposed  by  all  parties  in  high  and 
low  places,  they  generally  became  discouraged  or  gave 
tip  in  despair. 

LIVES  OF  THE  SWEDISH  PRIESTS. 

The  bad  examples  in  Sweden  were  set  by  the  priests 
themselves.  A  very  prominent  dean,  Rev.  P.  Ahnfelt, 
says  in  his  "Student  Minnen,"  "priests  who  preach  lies 
and  nonsense,  who  swear,  drink,  distill  and  sell  whiskey, 
who  play  cards  and  gamble,  who  dance  and  behave  un- 
seemly, who  cheat  and  steal,  etc.,  should  be,  according  to 
the  laws  of  the  church,  deposed;  but,"  lie  asks  (during 
the  year  1859),  "how  many  of  that  kind  are  not  left  even 
without  a  warning  by  our  bishops  and  coadjutors?" 
When  he  wrote  the  above,  he  was  informed  that  a  young 
priest,  a  son  of  a  priest,  lived  in  his  father's  house  with  a 
woman,  with  whom  he  had  a  child,  though  they  were 
not  married. 

He  mentions  several  such  cases  of  awful  ungodli- 
ness among  the  priests.  Speaking  of  one  of  them,  he 
says:  "Terrible  things  were  said  of  this  man  and  several 
of  the  priests  of  Blekinge  in  those  days."  How  they 
raved  against  the  godly  of  their  congregations,  and  for- 
bade them  to  read  certain  sermons  of  Luther,  in  one  of 
which  Luther  says,  that  "the  road  to  the  abodes  of  dark- 
ness is  paved  with  the  skulls  of  ungodly  priests."  This 
author  says  further  that  bad  as  the  lives  of  the  priests 
were,  their  church  members  complained,  however,  most 
about  "the  rusty,  mouldy,  misty,  uncertain,  unsalted,  un- 
spiritual,  and  unbiblical  doctrines  which  by  our  miser- 
able 'seven  sleepers'  are  served  up  in  so  many  pulpits." 
As  a  consequence,  he  continues,  "the  people  remain  away 
from  the  churches,  hold  private  meetings,  baptize  their 
own  children,  distribute  the  Lord's  supper  among  them- 
selves, and  when  p.unished  for  that,  emigrate  in  great 
flocks  to  America." 


yg  THE    SWEDISH    BAPTISTS. 

Had  any  Baptist,  Methodist,  or  free-church  Luth- 
eran published  such  accounts  as  this  Dean  of  the  State 
church  did,  there  would  have  been  a  general  outcry 
against  it,  as  unqualified  falsehoods  or  exaggerations. 

A  POWERLESS  BISHOP. 

His  superior.  Bishop  Faxe,  could  not  stop  him,  but 
did  what  he  could  to  show  his  vengeance  when  oppor- 
tunity offered.  He  cited  him  to  appear  before  him  and 
the  congregation  to  answer  for  having  allowed  laymen  to 
talk  temperance  in  his  pulpit.  He,  Mr.  Ahnfelt,  how- 
ever, only  turned  the  episcopal  proceeding  into  ridicule. 

Similar  accounts  came  from  all  parts  of  the  land  in 
those  dark  days. 

And  marie,  this  was  not  in  the  middle  ages,  but  dur- 
ing the  middle  of  the  present  century.  The  same  Dean 
says  "that  though  the  consistories  were  negligent  about 
the  lives  of  the  priests  they  paid  strict  "attention  to  the 
sacredness  of  the  conventicle-placard,  to  the  prescribed 
length  of  the  sermons,  to  the  laws  against  heresies  and 
enthusiasm,  the  proper  wearing  of  the  surplices,  etc." 
But,  notwithstanding  all  this,  those  immoral  priests  were 
not  hypocrites,  like  those  our  Saviour  denounced,  for 
they  did  not  "indeed  appear  beautiful  outward,"  nor  did 
they  "outwardly  appear  righteous  unto  men." 

Now,  it  may  be  asked  if  the  priests  about  the  time 
of  the  introduction  of  Baptist  doctrines  into  Sweden  were 
such  as  described  by  Ahnfelt,  a  reformer,  and  one  of  the 
best  of  priests  in  the  country,  what  might  be  expected  of 
the  people  generally?  I  state  these  things  that  the  Bap- 
tists in  America  may  know  to  what  kind  of  people  the 
Gospel  was  preached. 

The  Swedes  needed,  and  need  yet,  the  Gospel  as 
much  as  any  other  people  on  earth.  To  this  day,  parts 
of  Sweden  (and  they  are  many)  where  the  influence  of 
neither  Baptists,  Methodists,  nor  free-church  Lutherans 


REIGN    OF    LUTHERANISM. 


79 


has  been  felt,  are  described  by  pious  Lutherans  them- 
selves as  "dark  districts  and  hard  fields." 

In  such  places,  unconverted  priests  reign  and  rage 
undisturbed  over  the  superstitious  people,  as  their  church 
fathers  did  hundreds  of  years  ago. 

Several  Lutheran  papers  in  Sweden  published  quite 
recently  an  article  under  the  head  of 

"THE  DARKEST  SMOLAND," 

setting  forth  the  evil  doings  of  some  wicked  people  com- 
mitted against  some  people  of  God.  The  place  thus  dis- 
graced is  called  Urshult,  and  its  priest  is  named  Vider- 
strom. 

Subsequent  chapters  will  describe  this  state  of  affairs 
more  fully. 

THE  SWEDISH  STATE  CHURCH. 

What  is  it?  I  answer:  It  is  not  a  Christian  church, 
nor  even  a  Christian  institution,  but,  as  before  stated, 
a  parody  on  such,  and  a  poor  parody  at  that;  it  is,  how- 
ever, all  that  could  be  expected  from  such  foundations  as 
Luther  laid,  and  on  which  Gustavus  Vasa  built.  It  is 
said  of  some  persons,  when  the  results  prove  better  than 
their  plans,  that  they  built  better  than  they  knew;  as  in 
the  case  of 

"The  hand  that  rounded  Peter's  dome, 
And  groined  the  aisles  of  Christian  Rome, 
****** 

He  builded  better  than  he  knew; 

The  conscious  stone  to  beauty  grew." 

But  Luther  built  worse  than  he  knew,  for  he  knew 
very  well  that  a  Christian  church  was  not  one  composed 


80  THE    SWEDISH    BAPTISTS. 

of  all  people  born  in  a  certain  country  because  some- 
body preached  the  Gospel  there.  He  knew  also,  very 
well,  that  sprinkling  or  baptizing  infants,  as  practiced  by 
the  Church  of  Rome,  was  not  baptism  as  instituted  by 
Christ  and  practiced  by  his  Apostles.  He  knew  also  that 
a  Church  of  Christ  was  not  to  be  upheld  by  military  force 
and  priestly  persecutions  even  unto  death,  as  both  he  and 
Melancthon  advocated.  I  say  he  knew  better  than  that; 
yes,  and  much  better  than  he  practiced  or  encouraged 
his  royal  patrons  to  practice  in  their  several  kingdoms 
or  States ;  but  having  once  set  out  to  follow  the  example 
set  by  Rome  in  church  building,  the  consequences  have 
been  as  bad  as  could  be  expected;  and  the  world  suffers 
from  the  evil  effects  thereof  unto  this  day.  But,  to  pre- 
sent the  matter  more  properly  and  in  accordance  with 
his  own  words,  he  was  no  builder  at  all;  for  he  says:  "I 
am  born  to  be  a  rough  controversialist;  I  clear  the 
ground,  pull  up  weeds,  fill  up  ditches,  and  smooth  the 
roads.  But  to  build,  to  plant,  to  sow,  to  water,  to  adorn 
the  country  belongs,  by  the  grace  of  God,  to  Melanc- 
thon."* 

One  need  only  read  his  writings  to  be  struck  with 
the  palpably  glaring  inconsistencies  between  his  better 
views  and  worse  practices,  or  his  encouraging  the  Luth- 
eran rulers  by  the  Machiavellian  motto  of  doing  evil 
that  good  may  come;  the  world  has  seen  the  evil  of  such 
temporizing  for  policy's  sake;  the  good  has  not  yet  ap- 
peared, and  never  will. 

Dr.  John  Waddington,  in  his  "Congregational  His- 
tory," quoting  from  "Schenkel  in  Hertzog,"  says  "Luther 
proposed  to  look  to  the  foundations  after  he  had  raised 
the  superstructure,  and,  in  the  meanwhile,  to  construct  it 
with  a  certain  leaning  to  the  surrounding  Roman  fabric. 
The  consequence  was  a  crack  in  the  building  that  no 
skill  could  ever  repair.  The  Lutheran  church  has 
lost  her  independence,  her  peculiar  vital  activity,  her 

•Milner's  Church  History,  abridged  by  Jesse  Townsend,  p.  736. 


REIGN    OF    LUTHERANISM.  8 1 

authority  in  spiritual  and  temporal  thinf^s,  and,  worst  of 
all,  her  sense  of  dii^nity,  and  her  desire  for  its  restora- 
tion." 

To  give  an  idea  of  what  the  Swedish  state  church  is, 
it  has  been  necessary  to  trace  it  to  its  origin  in  Germany, 
where  the  results  were  no  better  than  in  Sweden.  What 
the  doctrine  of  the  church  of  Sweden  is,  has  not  yet,  after 
three  hundred  years,  been  legally  decided. 

Some  of  its  learned  men  hold  that  it  is  only  a  part 
of  the  "Concordia  Pia,"  such  as  the  Augsburg  Confes- 
sion and  Luther's  Catechism;  others,  ecjually  learned, 
maintain  that  it  is  composed  of  all  the  writings  in  the 
same  book,  such  as  "the  apology  for  the  confession  of 
Augsburg,"  the  "Smalcald  Articles,"  with  several  others. 
But,  as  it  has  not  made  any  difference  hitherto,  it  will 
not  hereafter,  whichever  way  it  may  be  decided  by  the 
King  or  Diet.* 

I  have  said  that,  whatever  the  state  church  is,  it  is 
not  a  Christian  church.  And  I  am  fully  warranted  in 
making  such  an  assertion  by  referring  to  some  prominent 
churchmen,  and  also  to  a  learned  judge. 

Dean  Ahnfelt.  in  one  of  his  books,  says  that,  "in  the 
time  of  Charles  XI.,  the  Swedish  monarch-episcopal 
state-church  became  full-fledged,  and  its  progeny  thrives 
among  us  yet." 

The  same  dean  at  a  public  conference  of  thirty 
priests  and  many  laymen,  for  discussion  on  religious 
questions,  held  at  Christianstad,  July  22,  185 1,  advanced, 
on  the  subject  of  religious  liberty,  the  following  resolu- 
tion, viz.:  "No  persecuting  church  can  be  a  Christian 
church;  for  in  the  same  degree  as  it  is  persecuting  it 
ceases  to  be  a  Christian.**  After  some  slight  modifica- 
tion it  was  passed. 

I  hold  the  same  views,  for  the  following  reasons: 

♦This  subject  will  be  presented  in  Chapter  XIX.,  under  the  title 
Church  Convention. 

**Evang-elical   Christendom,    for  1831,   page  439,   London. 


82  THE    SWEDISH    BAPTISTS. 

When  Chris.t  foretold  to  his  disciples  of  the  perse- 
cutions even  unto  death,  saying,  "The  time  cometh  that 
whosoever  killeth  you  will  think  that  he  doeth  God  serv- 
ice." He  added,  "And  these  things  will  they  do  unto 
you,  because  they  have  not  known  the  Father,  nor  me." 
Some  persons  will  ask:  Has  not  this  and  that  great 
man,  though  his  reputation  was  stained  with  the  crime  of 
persecution,  known  the  Father  or  the  Son?  I  consider 
it  needless  to  answer  such  question ;  for  one  plain  saying 
of  Jesus  is  of  more  weight  than  thousands  of  men's  opin- 
ions. But  if  persecuting  individuals  or  councils  cannot 
scripturally  be  said  to  know  the  Father  or  the  Son,  how 
much  less  can  a  persecuting  church,  ruled  by  ungodly 
kings,  ofificers  and  priests,  and  composed  chiefly  of  un- 
godly men,  lay  claim  to  know  the  Father  or  the  Son? 
And  if  not  knowing  them,  surely  their  State  Church  can- 
not properly  be  called  Christian. 

Furthermore,  Bishop  Thomander,  who  was  one  of 
the  chief  bishops  in  Sweden,  writing  on  the  state  of  the 
Church  in  1853,  says:  "The  church  of  Sweden  is  a  world- 
ly papacy,  a  state  institution;  the  evangelical  Lutheran 
clergy  are  the  chaplains  of  the  Swedish  kingdom.  This 
relation  between  state  and  church  is  by  law  fully  de- 
termined and  defined;  the  contract  is  written  and  signed. 
The  state  can  break  the  contract,  and  turn  the  whole 
church  out  of  doors  whenever  it  pleases.  The  church,  as 
such,  has  no  independence.  The  state  determines  over 
her  life  and  death;  it  does  so,  not  by  reason  of  being  the 
strongest,  as  in  some  countries,  but  according  to  written 
agreement." 

Men  of  such  high  positions  in  church  would  not 
write  or  speak  thus  about  any  institution  really  Chris- 
tian. Many  other  clergymen  could  be  quoted  if  neces- 
sary who  have  expressed  themselves  in  a  similar  manner. 

A  highly  esteemed  and  learned  lawyer,  Judge  Hen- 
schen  of  Upsala,  said,  in  1853,  at  a  conference  on  relig- 
ious liberty,  that  "The  term  'Christian  church'  for  our 


REIGN    OF    LUTHERANISM.  83 

State  church  was  very  confusing-  and  bewildering;  as  they 
are  entirely  different  things;  the  one  dates  from  Christ 
and  his  apostles,  the  other  from  the  Diet  at  Westeros; 
the  one  is  composed  of  persons  voluntarily  believing  in 
Christ  and  his  doctrines,  the  other  is  composed  of  every 
one  born  in  Sweden,  Jews  excepted."  And  in  this  man- 
ner he  continued  to  contrast  the  two.  He  was  for  many 
years  a  member  of  the  Diet,  and  had  his  seat  in  the  cham- 
ber of  the  Burghers. 

I  have  never  seen  or  heard  any  statement  purport- 
ing to  contradict  what  either  of  these  prominent  men 
dared  to  affirm  concerning  the  state  church.  But  many 
Lutherans  have  been  even  more  outspoken  in  their  opin- 
ions about  that  institution,  calling  it  in  their  religious 
periodicals  "the  daughter  of 

BABYLON    THE    GREAT,    THE    MOTHER    OF 
HARLOTS," 


and  many  other  both  unsuitable  and  unsavory  words. 

In  conversation  with  free  church  Lutherans  it  is 
very  common,  or  used  to  be,  to  hear  the  expressions,  "the 
harlot  church,"  "the  harlot  service,"  "the  harlot  priests," 
"golden  calf  service,"  etc.,  applied  to  the  state  church, 
her  religious  service  and  her  priests.  None  but  thought- 
less and  unreflecting  Baptists  will  ever  join  with  them  in 
such  epithets.  If  with  papal  Rome  is  meant  "the  daugh- 
ter of  Babylon,"  then  all  the  protestant  state  churches 
as  a  body  must  be,  not  the  daughter,  but  the  grand- 
daughter of  Babylon.  But  even  thus  interpreted,  the 
appellation  "harlot  church"  is  inappropriate,  for  it  im- 
plies the  existence  of  what  was  once,  or  is  now,  a  Chris- 
tian church,  though  corrupt,  having  for  support  hired 
herself  to  a  worldly  state  and  entered  into  an  illegitimate 
union  and  connection  with  such  a  state.  But  as  there 
never  was  any  Christian  church  in  Sweden  till  the  year 


84 


THE    SWEDISH    BAPTISTS. 


1848,  not  even  a  corrupt  one,  it  is  evident  that  no  illegit- 
imate union  ever  took  place. 

The  people  in  Sweden  were  subjects  only  of  the 
king,  and  by  him  and  his  subordinates  were  commanded 
to  assent  and  conform  to  certain  creeds,  rites  and  cere- 
monies pertaining  to  religion,  sometimes  of  one  kind  and 
sometimes  of  another;  sometimes  under  the  name  of 
Romanism  and  later  under  the  name  of  Lutheranism. 
That  the  orders,  laws,  or  decrees  came  through  the  hands 
of  bishops  or  priests,  made  no  difiference,  for  they,  like 
the  people,  were  only  subjects  and  servants  of  the  king; 
therefore,  I  say,  the  terms  "harlot  church,"  etc.,  are  in- 
applicable. 

I  said  that  in  Sweden  there  was  not  even  a  corrupt 
Christian  church  with  which  "the  kings  of  the  earth" 
could  enter  into  a  forbidden  union;  for  a  corrupt  church 
implies  the  idea  of  a  previous  existence  of  a  sound  and 
healthy  Christian  church,  as  a  rotten  fruit  implies  the 
idea  of  a  fruit  previously  sound.  And  as  not  even  a 
gardener  can  make  fruit  artificially  either  sound  or  rotten, 
no  more  can  "the  kings  of  the  earth"  make  a  Christian 
church,  which  must  be  composed  of  men  "being  born 
again,  not  of  corruptible  seed,  but  of  incorruptible,  by 
the  word  of  God  which  liveth  and  abideth  forever." 


LUTHERAN     CHURCHES     DEPENDENT     ON 
PRINCES. 

I  have  purposely  digressed  from  the  general  tenor 
of  this  work  to  advert  to  this  subject,  and  in  order  to 
present  clearer  views  on  this  matter,  often  misunderstood 
or  misrepresented  by  great  historians.  Thus,  Dr.  Wad- 
dington,  before  referred  to  in  this  chapter,  quoting  from 
Schenkel,  says  "The  Lutheran  church  has  lost  her  inde- 
pendence," etc.,  "and  her  desire  for  its  restoration." 
Whereas,  the  truth  is,  she  never  had  any  independence, 


REIGN    OF    LUTHERANISM.  85 

ami,  consequently, could  not,  according-  to  connnon  sense, 
desire  a  restoration  of  what  she  never  had. 

No  period  of  time  during  the  Reformation,  either  in 
Luther's  times  or  afterwards,  can  be  pointed  to  when  the 
German  Lutheran  state  churches,  any  more  than  the 
Swedish,  could  establish  a  title  to  an  independent  Chris- 
tian church. 

LUTHER'S      DESCRIPTION      OF     CHRISTIAN 
CHURCHES. 

In  his  "German  Mass  of  1526"  he  says:  "The  real 
evang-elical  assemblies  (meaning  thereby  Christian 
churches)  do  not  take  place  pell-mell,  admitting  people 
of  every  sort,  but  they  are  formed  of  serious  Christians, 
who  confess  the  gospel  by  their  words  and  lives,  and  in 
the  midst  of  whom  we  may  reprove  and  excommunicate 
those  who  do  not  live  according  to  the  rule  of  Jesus." 
Then  he  adds:  "I  cannot  institute  such  assemblies,  for  1 
have  no  one  to  place  in  them;  but  if  the  thing  becomes 
possible,  I  shall  not  be  wanting  in  this  duty.*  "The 
thing,"  as  he  calls  it,  never  became  possible,  either  in  his 
time  or  his  successor's.  And  he  and  they  made  it  hot 
enough  to  those  for  whom  it  was  possible. 

That  he  was  not  anxious  to  establish  anything  Uke 
such  Christian  assemblies  (churches)  he  proves  two 
years  later,  or  in  1528,  when  he  writes:  "You  are  about 
to  organize  the  church  of  Koenigsberg  (Prussia).  I  en- 
treat you,  in  the  name  of  Christ,  to  make  as  few  changes 
as  possible.  You  have  in  your  neighborhood  several 
episcopal  towns,  and  it  is  not  desirable  that  the  ceremo- 
nies of  our  new  church  should  vary  in  any  marked 
degree  from  the  old  ritual.  If  you  have  not  already  abol- 
ished the  Latin  mass,  do  not  abolish  it,  but  merely  intro- 
duce into  it  a  few  German  hymns.  If  it  be  abolished,  at 
all  events  retain  the  old  order  and  costumes.** 

•Congreg-ational  History  by  Wadding-ton,  1200-1567,  page  349. 
♦♦Ibid. 


86  THE    SWEDISH    BAPTISTS. 

Could  Luther  really  suppose  that  Christ,  in  whose 
name  he  dared  to  give  such  advice,  would  have  advised 
anything  like  it?    1  answer,  No! 

In  fact,  Luther  never  tried  or  made  the  slightest  at- 
tempt to  organize  a  Christian  church.  Having,  with  his 
coadjutors  and  nearest  followers,  once  made  up  their 
minds  to  form  the  sinful  alliance  between  the  throne 
and  the  altar,  as  assuring  the  best  guarantee  for  mutual 
strength  and  support,  everything  had  of  necessity  to  be 
subservient  to  the  former,  and  so  it  remains  to  this  day 
in  every  country  where  their  doctrines  were  accepted 
under  the  patronage  of  the  state  and  the  artful  smile  of 
the  sovereign. 

CHURCH  RIGHTS  SOLD  FOR  A  MESS  OF  POT- 
TAGE. 

Instead  of  looking  to  God  for  strength  (as  in  theory 
only  they  did*),  they  looked  for  it  in  the  promises  of 
princes,  on  which  broken  Egyptian  reeds  they  leaned, 
and  their  hands  were  incurably  pierced.  Or  as  Cheva- 
lier Bunsen  says  of  the  Lutheran  hierarchy:  "It  sought 
for  strength  where  it  saw  the  power  to  lie,  but  received 
from  this  power  its  deathblow."t 

Thus  they  determined  most  sh'amefully  to  sell  the 
protestants'  first-born — a  new  church  institution — for  a 
mess  of  state  pottage  of  policy.  As  a  result  and  natural 
consequence,  the  progeny  became  lame  and  crippled  on 
account  of  the  bargain. 

The  motto  at  the  head  of  this  chapter  is  in  accord 
with  such  views. 

When  the  Bohemian  Christians  wrote  to  Luther  in 
1524 — having  previously  "assured  him  of  their  deep  and 

♦Nothing  can  be  more  beautiful  for  trust  in  God  than  the  well- 
known  so-called  "Luther's  Hymn." 

"A  migrhty  fortres.=i  is  our  God, 
A  bulwark  never  failing." 

■      tSigns  of  the  times,  page  370. 


REIGN    OF    LUTHERANISM. 


87 


friendly  interest  in  liis  work,  and  their  fervent  prayers 
for  liis  success — urging  the  necessity  of  combining  Chris- 
tian order  and  disciphne  with  that  of  soundness  of  doc- 
trine which  he  had  introduced,"  he  rephed:  "We  have  not 
yet  arrived  at  that  state  in  which  we  are  able  to  estabhsh 
amongst  us  those  regfulations,  and  the  maintenance  of 
holy  conduct  which  we  are  informed  exist  among  you. 
With  us  things  are  in  an  immature  state,  and  proceed 
slowly,  but  pray  for  us."  In  the  following  year,  when 
"the  brethren  inquired  of  him  how  far  he  had  advanced 
in  the  introduction  of  Christian  discipline  into  the  church, 
when  they  found  that  as  yet  no  steps  had  been  taken, 
they  observed  to  him  that  this  neglect  operated  against 
the  Brethren's  church."  "Luther,  somewhat  ofTended 
by  their  persistence  in  the  matter,  gave  them  no  satis- 
factory reply,  and  intimated  that  he  disapproved  of  some 
of  their  regulations."  As  Dr.  Waddington  says,  "He 
committed  himself  to  the  variable  and  uncertain  course 
of  accommodation,  adapting  the  temporary  forms  of  the 
church  to  local  circumstances  or  prejudices."* 

LAMBERT'S  LAMENTATIONS. 


Dr.  Lambert,  one  of  the  early  French  reformers, 
while  laboring  at  Wittenberg,  "felt  deeply  concerned  be- 
cause of  the  slow  progress  of  the  Reformation."  "When 
will  the  time  come,"  he  says,  "when  we  shall  see  our- 
selves instructed  in  the  divine  Word?  We  have  over- 
thrown and  destroyed  many  things;  what  have  we  built 
up  in  their  places?" 

But  the  trouble  was  that  "The  views  of  Lambert  on 
ecclesiastical  polity  were  not  in  accordance  with  those  of 
the  great  Saxon  reformer.  Luther  hoped  for  restoration 
to  the  Church  of  Rome  by  the  mitigation  of  abuses,'' 
etc. 


•Congregational  History  from  1200  to  1567,  pp.  34S,  349. 


88  THE    SWEDISH    BAPTISTS. 

Consequently,  "The  position  of  Lambert  as  that  of 
antagonism,  in  some  respects,  to  his  friends  and  patrons 
at  Wittenberg  was  one  of  considerable  trial."* 

Such  accounts  as  these  about  Luther  and  his  con- 
stantly shuffling  policy  have  never  appeared  in  Swedish 
books,  histories  or  sermons,  generally  translated  by 
priests;  but  the  day  will  come  when  Swedish  as  well  as 
English  or  German  readers  will  have  impartial  records 
and  undisguised  facts  placed  before  their  wondering  eyes. 

♦Congregational   History  by  Wadding-ton,   pp.   379,   380. 


BIOGRAPHICAL    ITEMS.  gg 

CHAPTER  VI. 
BIOGRAPHICAL    ITEMS. 


"Wake  the  song-  of  jubilee! 
Let  it  echo  o'er  the  sea! 
Let  it  sound  from  shore  to  shore! 
Jesus  reigns  for  evermore!" 


THE  FIRST  SWEDISH  BAPTIST, 
JOHN  ASPLUND. 

In  a  note  on  page  360  of  "Semple's  History  of  the 
Rise  and  Progress  of  the  Baptists  in  Virginia"  is  found 
an  account  of  one  "John  Asplund,  a  Swede  by  birth,  who 
went  to  England  in  1775,  and  served  in  the  British  Navy, 
from  which,  having  deserted,  he  came  to  North  Carohna, 
where  he  joined  the  church  at  Ballard's  Bridge,  and  soon 
afterwards  removed  to  Southampton  County,  where  he 
was  ordained.  After  extensive  travels,  chiefly  on  foot, 
for  the  purpose  of  obtaining  the  desired  information,  he 
published  (i79i-'94)  the  "Baptist  Register,"  an  invalu- 
able work  on  the  statistics  of  the  Baptist  denomination 
at  the  above  dates.  He  settled  lastly  in  Maryland,  and 
was  drowned  in  attempting  to  cross  Fishing  Creek,  Vir- 
ginia, in  1807." 

Another  account  of  this  John,  the  first  Swedish  Bap- 
tist, is  found  in  "The  Baptist  liome  Mission  Monthly" 
for  July,  1893,  page  217,  from  a  report  by  Rev.  A.  P. 
Ekman,  pastor  of  the  First  Swedish  Baptist  Church  in 
New  York  City.  It  was  presented  in  connection  with  the 
celebration  of  the  twenty-fifth  anniversary  of  the  organ- 


90  THE    SWEDISH    BAPTISTS. 

ization  of  that  church  on  December  22nd,  1892.  It  reads 
as  follows:  "New  York  City  will  ever  be  held  dear  in 
the  memory  of  the  Swedish  Baptists  on  both  sides  of 
the  Atlantic.  It  was  here  that  John  Asplund,  "A  Swede," 
as  he  usually  signed  himself,  spent  much  of  his  time  and 
labor.  More  than  one  hundred  years  ago,  when  George 
Washington  served  his  first  term  as  the  President  of  the 
United  States,  he  traveled  seven  thousand  miles  in 
eighteen  months,  mostly  on  foot  through  all  the  States 
and  Territories  of  the  newly-formed  Union,  and  collected 
facts  and  statistics  of  the  Baptist  churches,  which  he 
published  in  a  year-book  in  the  year  1790,  and  which  he 
afterwards  issued  in  revised  editions  for  several  years  in 
succession." 

Of  his  first  published  Register  or  Year-Book,  only 
two  copies,  so  far  as  is  known,  are  in  existence.  They  are 
in  the  archives  of  the  Colgate  University;  and  of  those  for 
the  following  years,  very  few  copies  can  be  found. 

As  many  have  supposed  that  I  was  the  first  Swedish 
Baptist  known,  it  is  a  matter  of  satisfaction  to  be  able 
hereby  to  correct  such  error. 

During  the  fifty  years  after  the  publication  of  Mr. 
Asplund's  Register,  until  I  became  a  Baptist,  it  is  possi- 
ble that  in  some  American  or  English  Baptist  Church 
one  or  more  Swedes  may  have  been  members,  but  I  have 
not  heard  of  it.  Consequently,  when  I  became  a  Baptist 
I  did  not  know  of  the  existence  of  another  Swedish  Bap- 
tist in  the  whole  world. 

Very  few  people  in  Sweden,  except  those  interested 
in  religious  progress,  had  ever  heard  of  any  Baptists  at 
that  time.  As  an  instance,  I  will  mention  when  Colonel 
Broady  told  my  mother  it  was  his  intention  to  emigrate 
to  America,  she  informed  him  that  she  had  a  son  there 
who  was  a  Baptist,  and  predicted  that  he  also  would 
become  one.  "Baptist!"  he  exclaimed  with  surprise. 
"What  is  that?"  My  mother  told  him  thar  he  would 
find  out  when  he  came  to  America.     This  incident  was 


Biographical  items. 


91 


related  by  Colonel  Broady  at  a  great  party  in  Gothen- 
burg some  years  ago — the  first  time  I  heard  it. 

MY  CONVERSION. 

In  April,  1844,  while  on  a  voyage  as  sailor  before 
the  mast  from  New  York  to  New  Orleans,  in  the  Packet 
Ship  Vicksburg,  Captain  Berry,  it  pleased  the  Lord,  at 
the  latter  place  to  convert  my  soul  while  associating  with 
a  Methodist  friend  and  his  family  and  accompanying 
them  to  their  meetings.*  At  the  Sabbath  morning  ser- 
vice the  preacher's  text  was  Deuteronomy  30:19:  "I  call 
heaven  and  earth  to  record  this  day  against  you,  that 
I  have  set  before  you  life  and  death,  blessing  and  curs- 
ing; therefore  choose  life,  that  both  thou  and  thy  seed 
may  live."  Those  words  were  winged  as  with  an  arrow 
of  conviction,  and  appeared  particularly  aimed  at  me. 
They  struck  me  with  uncommon  force,  and  seemed  to 
say:  "Now  is  the  time  to  choose  for  life  and  blessing."  I 
passed  the  afternoon  partly  in  company  with  my  Meth- 
odist friends  in  solemn  meditations;  and  in  the  evening, 
after  going  with  them  first,  to  a  class  meeting  where  the 
leader  requested  me  to  state  my  feelings,  which  I  did,  I 
went  to  the  church  they  attended.  The  pastor  preached 
from  Isaiah,  45:22,  which  have  become  so  famous  in  re- 
lation to  the  conversion  of  the  Rev.  C.  H.  Spurgeon. 
The  words  were:  "Look  unto  me,  and  be  ye  saved,  all 
the  ends  of  the  earth;  for  I  am  God,  and  there  is  none 
else."  Here  the  light  shone  forth,  illuminating  my  dark 
mind;  and  all  things  were  from  that  day  new  to  me.  For 
I  chose  life;  I  looked  to  God,  and  was  saved. 

"ADVICE  TO  YOUNG  CONVERTS." 

Leaving  New  Orleans  for  New  York,  one  of  my 
shipmates,  a  pious  sailor,  put  into  my  hands  a  little  book 

*His  name  was  Paul  Bruere,  and,  like  myself,  had  belongred  to 
the  Gothenburg  navy  yard. 


9^ 


THE    SWEDISH    BAPTISTS. 


with  the  title  "Advice  to  Young  Converts,"  in  which  a 
convert  was  urged  to  unite  with  the  denomination  under 
whose  auspices  he  had  been  converted. 

In  those  days  I  looked  upon  all  religious  writings  as 
eciually  reliable  with  the  Word  of  God.  Consequently, 
my  duty  seemed  clear  that  I  was  to  be  a  Methodist.  After 
arriving  at  New  York,  I  soon  shipped  for  England,  and 
decided  to  unite  with  some  church  on  my  return.  I 
reached  New  York  again  in  October,  1844,  and  found 
myself  with  a  religious  sailor  as  room-mate,  in  Capt.  Gel- 
ston's  sailors'  home,  Franklin  square.  I  told  him  my 
intention  of  uniting  with  a  Methodist  Church,  and  asked 
him  i'f  he  knew  one  suitable.  He  asked  me  what  reason 
I  had  for  doing  so.  I  told  him  of  the  advice  in  the  book 
referred  to,  and  after  he  had  asked  me  what  I  w^ould  do 
if  I  had  been  converted  in  a  theatre,  handed  me  the  "Ar- 
ticles of  faith  and  practice"  of  "the  Baptist  Seamen's 
Bethel,"  and  told  me  to  compare  them  with  the  Word  of 
God.  Light  on  the  subject  of  baptism  broke  in  upon  my 
mind  at  once.  On  my  room-mate's  return,  I  told  him 
that  my  duty  was  clear  enough,  and  accepted  his  invita- 
tion to  go  with  him  to  the  Bethel,  corner  of  Catherine 
and  Cherry  streets,  of  which  he  was  a  member.  After  re- 
lating  my   experience,    I    was,   on    November   3,    1844, 

BAPTIZED  IN  THE  EAST  RIVER, 

near  the  so-called  Corlear's  Hook,  or  upper  end  of  Cherry 
street.  In  those  days  there  were  neither  wharves,  ships, 
nor  warehouses  in  that  neighborhood;  nor  even  proper 
streets  nearby.  The  place  looked  more  like  a  country 
village  than  a  part  of  New  York.  A  sloping  beach  af- 
forded a  suitable  place  for  Christian  Baptism.  It  was 
a  beautiful  Sabbath  day.  I  had  never  seen  anybody  bap- 
tized; nor  was  it  needful  to  be  impressed  thereby  to  do 
my  duty,  as  some  historians  have  erroneously  stated. 


BIOGRAPHICAL    ITEMS. 


93 


At  distances  of  four  to  six  hundred  or  a  thousand 
feet  from  the  river's  front,  were  scattered  Httle  frame 
houses,  in  one  of  which  rooms  were  kindly  let  for  the 
changing  of  clothes.* 


JUBILEE  DAY. 

From  that  day  of  happy  memory  (which,  as  a  clay  of 
jubilee,  was  duly  celebrated  at  the  New  York  Swedish 
Baptist  Church  on  the  third  of  November,  1894,)  I  was, 
of  course,  a  member  of  the  Baptist  Seamen's  Bethel,  its 
name  afterwards  changed  to  "The  First  Baptist  Mariners' 
Church,"  its  house  of  worship  now  called  "The  Mariners' 
Temple."  I  was  baptized  by  the  Rev.  Ira  R.  Steward, 
twelve  days  before  he,  with  his  family,  were  received  as 
members  of  the  church  by  letters  from  Mystic. 

I  have  been  somewhat  explicit  in  this  account,  so 
that,  if  any  future  references  to  this  act  should  be  made, 
whether  in  histories  or  otherwise,  the  truth  without  mix- 
ture of  mistakes  may  be  known.  Some  have  supposed 
that  if  I  had  united  with  a  Methodist  church  my  whole 
future  religious  course  would  have  been  changed.  In 
reply  I  may  say  that  had  I  at  first  become  a  Methodist, 
it  could  not  have  been  long  before  my  attention  would 
have  been  called  to  the  claims  of  the  Baptists.  My  mind 
was,  happily,  so  constituted,  that  where  truth  was  pre- 
sented, I  was  determined  to  accept  and  consistently  fol- 
low w'here  it  led,  even  to  going  down  into  and  under 
the  water. 

I  have  ever  loved  my  Methodist  brethren  for  their 
real  in  winning  souls,  and  particularly  mine,  and  think  I 
can  say  that  those  of  them  wdio  know  me,  love  me  in 
return.  It  was  my  happy  privilege  while  in  Sweden  to 
show  on  various  occasions  my  interest  in  their  success. 

♦The  place  has  lately  been  laid  out  as  a  beautiful  park,  called 
Corlear's  Hook  Pack,  presenting  a  fine  view  over  the  East  River 
and  the  Navy  Yard. 


g4  THE    SWEDISH    BAPTISTS. 

STATE  LUTHERANISM  NOT  ATTRACTIVE. 

Here  it  may  seem  strange  to  some  readers  that, 
notwithstanding  the  advice  to  young  converts  contained 
in  the  book  previously  referred  to,  it  did  not  occur  to  me, 
as  a  Swede,  to  unite  with  some  Lutheran  Church  hold- 
ing the  historic  faith  of  the  Fatherland,  so  famous  from 
the  Thirty  Years'  War  on  the  battlefields  of  Germany. 
To  such  I  would  say,  that  I  had  never  seen  anything 
either  pure,  lovely,  or  attractive  about  Lutheranism  that 
could  induce  me  to  accept  it  as  a  religion  of  choice;  I  had 
had  enough  of  it  as  a  religion  of  force,  having  been  com- 
pelled to  go  through  all  its  forms  prescribed  as  a  con- 
firmed Lutheran,  while  knowing  nothing  whatever  of 
genuine  Christianity.  Besides,  while  in  Sweden  (until  at 
the  age  of  seventeen,  when  I  went  to  sea),  I  had  never 
seen  a  single  Christian,  or  ever  heard  of  any;  conse- 
quently, "no  one  cared  for  my  soul,"  nor  cared  I  for  it 
myself. 

The  priest,  Mr.  Ljungberg,  who  was  appointed  as 
chaplain  to  the  navy  yard  near  Gothenburg,  where  I  was 
brought  up,  was  a  man  who  could  only  inspire  me  with 
fear  of  ancl  hatred  to  him ;  he  was  so  austere  in  his  looks 
and  demeanor,  that  before  I  went  to  his  school,  for  he 
was  also  the  schoolmaster  of  the  place,  I  used  to  avoid 
meeting  him  whenever  possible. 

During  the  years  that  I  was  compelled  to  attend  his 
school,  or  afterwards  when  he  had  to  prepare  me  by 
heartless  lessons  for  the  compulsory  confirmation  and 
so-called  Lord's  supper,  I  cannot  remember  that  he  ever 
spoke  one  kind  word  to  me  or  to  any  one  else,  or  that  I 
ever  saw  a  smile  on  that  man's  face.  I  have  ever  thought 
of  him  as 

A  TYPICAL  PHARISEE. 

In  his  life,  so  far  as  I  or  others  could  observe,  there 
was  nothing  to  find  fault  with;  and  so  long  as  he  re- 


BIOGRAPHICAL    ITEMS. 


95 


mained  as  chaplain  in  the  navy,  he  had  his  stipulated  sal- 
ary, so  that  he  had  no  rig-ht  to  exact  or  extort  a  penny 
from  any  one.  But  a  greedy  desire  after  lucre  and  greater 
income  caused  him  to  look  for  a  more  profitable  field,  in 
which  also  he  succeeded,  and  while  in  possession  of  it, 
he  proved  himself  to  be  a  curse  and  burden  to  his  parish- 
ioners, who  ever  complained  of  his  miserly  methods  of 
extortion. 

Such  was  the  man  on  whom  it  devolved  to  make  me 
a  confirmed  Lutheran.  No  wonder  that  I  never  felt  any 
desire  or  duty  to  become  one;  neither  could  I  ever  say 
that  I  had  voluntarily  been  one,  nor  be  charged  with 
having  changed  one  religion  for  another,  as  the  case  has 
been  represented  in  some  published  statements. 

And,  further,  what  I  afterwards  observed,  or  while 
going  to  sea  among  professors  of  Lutheranism,  was  not 
any  more  conducive  to  make  me  think  favorably  of  a 
religious  system  that  consisted  in  mere  legal  forms  and 
useless  ceremonies. 

PRAYERS   ORDERED  AT  SEA. 

According  to  the  laws  of  Sweden,  it  devolved  upon 
the  chief  officer  of  every  vessel  while  at  sea,  to  go  down 
into  the  forecastle,  every  morning  and  evening,  and  read 
from  the  prayerbook  certain  prescribed  prayers;  after 
which  performance  he  would  go  on  deck  and  curse  and 
swear  more  earnestly  than  he  had  ever  prayed;  as  if  par- 
ticularly anxious  to  let  the  crew  know  that  while  saying 
his  prayers  previously,  he  did  not,  for  his  part,  mean 
anything  serious  thereby.  He  certainly  succeeded  in 
convincing  me  especially,  that  all  was  a  farce. 

I  had  noticed,  also,  before  I  went  to  sea,  similar 
heartless  observances  at  the  Gothenburg  navy  yard.  But 
they  never  impressed  me,  or  anybody  else,  so  far  as  I 
know,  with  any  feelings  of  seriousness  or  solemnity.  At 
that  navy  yard,  the  men  were  ordered  not  only  to  listen 
to  the  said  prayers,  but  also  to  sing  a  hymn. 


0)6  THE    SWEDISH    BAPTISTS. 

Many  other  instances  could  be  adduced  why  I  could 
not  feel  any  desire,  when  it  became  a  question  of  choice, 
to  be  a  Lutheran.  Of  Lutheranism,  apart  from  state 
service,  I  had  not  heard  or  seen  anything. 

LONGING  TO  GO  TO  SWEDEN. 

Having  become  a  Christian  and  a  Baptist,  my  first 
desire  was  to  go  to  Sweden,  to  make  known  my  new 
views  of  religion  among  relatives  and  friends,  but  not 
having  the  means  to  do  so,  I  continued  until  the  follow- 
ing Spring  making  short  trips  between  New  York  and 
City  Point,  Virginia.  This  enabled  me  to  occasionally 
meet  with  the  dear  church,  and  receive  such  instruc- 
tions as  were  needful  for  a  young  convert.  An  especial 
privilege  it  was,  at  such  times,  during  the  Sunday-school 
sessions,  to  sit  at  the  feet  of  that  noble-minded  and  Chris- 
tian lady,  Mrs.  C.  H.  Putnam,  and  at  her  Bible  class 
learn  such  wonderful  spiritual  truths,  as  were  till  then, 
altogether  new  to  me. 


THE    BAPTIST    MARINERS'    CHURCH.  97 


CHAPTER  VII. 
THE    BAPTIST    MARINERS'   CHURCH. 

ITS    MISSION    TO    SWEDEN. 

"The  Lord  g-iveth  the  word: 
The  women   that  publish 
the  tidings  are'  a 
great  host." 

—Psalms,  68:  II.,  N.  V. 

WOMEN,  A  GREAT  HOST. 

To  the  ladies  of  several  Baptist  churches  of  New 
York  and  vicinity  is  due,  under  the  blessing  of  God,  the 
organization  of  that  church  and  consequent  spread  of 
Gospel  truths  extending  not  only  to  Sweden,  which  has 
been  most  marked,  but  also  to  many  other  parts  of  the 
world. 

Whether  the  verse  above  quoted  is  historic  or  pro- 
phetic, or  both,  the  fact  remains  that  they  are  foremost 
in  all  good  works.  And  one  of  them  who  was  especially 
instrumental  in  organizing  the  above-named  church, 
Mrs.  Catharine  H.  Putnam,  was  alone  "a  great  Host." 

As  early  as  ''in  the  Spring  of  1841,  the  New  York 
Domestic  Missionary  Society  first  conceived  the  idea  of 
adding  to  their  other  operations  an  interest  for  the 
special  benefit  of  the  seamen.  Their  intention  w^as  to 
make  it  a  denominational  effort  and  appeal  to  the  liber- 
ality of  Baptists  to  sustain  it.  A  proposal  was  accord- 
inglv  made  to  thg  ladies  of  the  Oliver  Street  Church  to 
forn'i  a  liethel  Society,  which  should  embrace  the  female 


q8  the    SWEDISH    BAPTISTS. 

members  of  sister  churches  in  New  York  and  its  vicin- 
ity. This  request  was  promptly  responded  to,  and  a  gen- 
eral meeting  held,  which  resulted  in  the  organization  of 
the  New  York  Baptist  Female  Bethel  Union,  with  object 
as  above  stated. 

After  many  preliminary  arrangements,  they  "hired 
and  furnished  a  hall,  situated  over  a  clothing  store,  on 
the  corner  of  Catharine  and  Cherry  streets,"  and  ap- 
pointed Mr.  John  Wivil  as  preacher  for  that  field,  who 
commenced  his  labors  there  in  1841. 

OPPOSITION  TO  THE  ENTERPRISE. 

After  more  than  two  years  of  labor  with  more  or 
less,  both  of  success  and  discouragement,  having  in  the 
meantime  been  deprived  of  the  use  of  the  hall,  these 
indomitable  ladies  again  succeeded  in  getting  possession 
of  it  in  April,  1843,  ^"^  it  was  "re-opened  for  the  special 
benefit  of  seamen,  on  the  first  Lord's  day  in  May." 

Their  secretary,  Mrs.  Elizabeth  Smith,  daughter  of 
Mrs.  Putnan".  and  wife  of  the  Hon.  Isaac  T.  Smith,  ex- 
pressed the  feelings  of  the  Bethel  Union  at  that  time  in 
the  following  words: 

"If  ever  the  eyes  of  servants  looked  to  the  hand  of 
their  master,  if  ever  the  disciple  saw  the  propriety  of 
walking  softly  before  the  Lord,  or  the  simple  felt  the 
necessity  of  watching  at  wisdom's  gates,  thus  did  this 
Board  feel,  in  venturing  forward  in  this  important  work!'' 

"So  far  as  trials  and  difficulties  were  concerned,  we 
had  counted  the  cost;  the  temerity  of  the  undertaking 
would  rather  be  an  object  of  censure  and  reproach  than 
of  commendation.  We  looked  not  to  achieve  great 
things,  and  we  might,  after  all  effect  nothing,  but  we 
were  willing  under  all  these  discouragements,  to  'com- 
mit our  way  to  the  Lord,'  believing  that  he  could  'bring 
it  to  pass.'  " 

Having  realized  the  necessity  of  forming  themselves 
into  a  Church,  "The  little  band  of  thirfeen  met  together 


THE    BAPTIST    MARINERS'    CHURCH. 


99 


for  the  purpose  of  being  organized"  into  an  independent 
church,  under  the  name  of  the  Baptist  Seamen's  Bethel. 
(Afterwards  changed  to  the  Baptist  Mariners'  Church). 
The  council  called  for  this  object  "met  at  the  Bethel 
room,  on  the  fourth  of  December,  1843.  Dr.  Cone  was 
called  to  the  chair." 

"After  considerable  discussion  (some  members  of 
the  council  having  come  there,  as  they  afterwards  con- 
fessed, strongly  opposed  to  the  recognition  of  the  church, 
and  thinking  it  would  be  their  duty  to  vote  against  it), 
an  unanimous  resolution  was  passed  to  give  to  the  new 
body  the  hand  of  fellowship  as  a  sister  church."  A  week 
afterwards  a  public  meeting  for  this  object  was  held  in 
the  Oliver  Street  Church.  "At  this  meeting  the  pastor 
of  the  church,  the  Rev.  E.  Tucker,  introduced  a  pro- 
posal for  adopting  immediate  measures  to  build  a  house 
of  worship  for  seamen,  which  should  accommodate  the 
new  church  in  carrying  forward  the  object  of  their  or- 
ganization. More  than  eleven  hundred  dollars  were  sub- 
scribed on  the  spot,  which  sum,  in  a  few  w^eeks  was  in- 
creased to  between  four  and  five  thousand."  The  board 
of  the  Female  Bethel  Union  collected  shortly  after  some 
fourteen  hundred  dollars  from  among  females  of  the  Bap- 
tist churches  in  New  York  and  Brooklyn. 

WONDERFUL  PROVIDENCE. 

While  that  little  band  of  thirteen  devoted  members 
were  assembled  for  recognition  in  that  beautiful  and 
comfortable  house  of  worship,  how  little  could  they  sup- 
pose that  within  twenty  years  the  church  of  which  thev 
were  the  pioneers,  would  own  it  as  the  home  of  their  op- 
erations, being  at  the  time  without  pastor,  influence,  or 
money;  and  their  great  imdertaking  looked  upon  bv 
many  well-meaning  brethren  with  expressed  distrust  and 
misgiving.  But  He  who  "moves  in  a  mysterious  way" 
brought  it  to  pass  through  many  w'onderful  changes, 
which  no  one  at  that  time  could  contemplate. 


lOO  THE    SWEDISH    BAPTISTS. 

CALL  OF  A  PASTOR. 

This  little  ship  of  Zion,  being  now  successfully 
launched  into  the  waters  of  Gospel  church  life,  with  her 
volunteer  crew  of  thirteen  (nine  of  whom  had  enlisted 
from  the  Macdougal  Street  Church,  two  from  the  Oliver, 
one  from  the  Cannon,  and  one  from  a  church  in  Brook- 
lyn*), needed  for  its  suitable  management  a  skillful  and 
experienced  Captain  to  guide  it  in  its  assumed  world-wide 
field  of  missionary  operations  on  land  and  sea.  It  was 
proposed  to  offer  the  charge  to  Dr.  J.  L.  Hodge,  but  he 
suggested  in  his  stead  Rev.  Ira  R.  Steward  of  Mystic, 
Conn.,  who  in  his  early  days  had  been  in  the  fishing  and 
coasting  business  and  knew  all  about  sailors.  He  ac- 
cepted the  call,  and  commenced  his  labors  with  the 
church  about  the  middle  of  April,  1844,  and  continued 
his  arduous  and  successful  work  till  February,  1865, 
when,  through  failing  health  and  strength,  he  resigned 
and  recommended  Dr.  Hodge  to  take  his  place.  He 
agreed  to  take  up  the  work  on  condition  that  the  church 
debt  then  remaining  should  be  paid. 

A  MISSIONARY  CHURCH. 

Verily,  such  was  this  First  Baptist  Alariners'  Church 
of  New  York.  It  is  especially  on  account  of  its  connec- 
tion with  the  Swedish  Baptist  Mission  that  its  origin  and 
unique  history  has  been,  though  only  partly,  here  related. 

Several  missionaries,  both  in  Sweden  and  Denmark, 
were  supported  by  this  church  until  1855,  when  the  Bap- 
tist Publication  Society  overtook  the  Swedish  mission 
and  later  passed  it  over  to  the  Missionary  Union.  And 
may  the  benevolent  Baptists  of  America  enable  that  So- 
ciety liberally  to  support  that  mission  so  long  as  neces- 
sary. 

*Their  names  are  recorded  in  "A  Concise  Historj'  of  the  First 
Baptist   Mariners'    Churcli,"    by   Mrs.    C.    H.   Putnam,    publislied   in 


THE    BAPTIST    MARINERS'    CHURCH.  jqi 

AN  AMERICAN  MISSION. 

The  Mission  in  Sweden  is  eminently  an  American. 
Mission,  as  much  as  any  in  the  Asiatic  parts  of  the  world. 
After  having-  presented  previous  statements,  it  ought  not 
to  be  necessary  to  prove  the  correctness  of  such  an  as- 
sertion. 

The  Mission  there,  is  not,  as  was  stated  in  1892  by  a 
prominent  clergyman,  of  "a  spontaneous  growth,"  if  by 
such  words  should  be  implied  that  Baptist  doctrines 
sprung  up  of  themselves  in  Sweden,  by  the  light  only  of 
the  Word  of  God.  Such  cases  are  rare,  but  as  before  re- 
lated occurred  in  the  north  of  Sweden  about  one  hundred 
years  ago. 

There  seems  to  be  among  some  Baptists  a  disposi- 
tion in  these  days  to  withdraw  all  financial  aid  hitherto 
granted  to  the  missionaries  in  the  nominally  Christian 
countries  of  Europe.  If,  unfortunately,  such  short- 
sighted policy  should  be  adopted  and  prevail,  the  effects 
on  the  Missions  there,  would  be  very  disastrous. 

IF  CHRIST  WERE  ON  EARTH 


and  should  renews  his  mandate  to  make  disciples  of  all 
nations,  it  is  my  firm  belief  that  He  would  not  make  any 
exceptions  of  such  parts  of  the  world  as  had,  by  the  de- 
vices of  Satan,  been  deceived  into  acceptance  of  Chris- 
tian forms  for  Christianity. 

Surely  the  conversion  of  souls  in  such  lands  is  as 
important  as  in  any  other;  and  after  being  converted,  it 
is  very  important  also  that  they  should  be  taught  "to  ob- 
serve all  things"  that  Christ  has  commanded  his  dis- 
ciples. 

Concerning  the  comparative  cost  and  the  compara- 
tive results  of  the  missions  to  Sweden  and  other  parts 
of  Europe,  with  the  missions  in  Asia  and  Africa,  the  Mis- 


I02  THE    SWEDISH    BAPTISTS. 

sionary  Union  must  be  the  judge  of  where  withdrawals 
or  reductions  may  be  most  advisable  in  view  of  future 
emergencies. 

GOING  TO  SWEDEN. 

Having  in  the  preceding  pages  given  an  account  of 
the  First  Baptist  Mariners'  Church,  and  digressed  some 
by  referring  to  the  uncertainty  of  future  support  of  the 
Missions  in  Europe,  the  biographic  items  will  be  again 
resumed. 

In  the  early  part  of  May,  1845,  I  started  for  Sweden 
by  way  of  London,  and  arrived  a  month  later  at  Gothen- 
burg. After  the  home  salutations  were  over,  the  first  call 
was  on  Mr.  F.  O.  Nelson,  the  American  Seamen's  Friend 
Society's  Alissionary,  to  whom,  and  to  his  wife,  I  related 
at  our  first  interview  my  Christian  experience  and  how 
I  had  become  a  Baptist. 

The  following  Lord's  Day  they  were  invited  to  my 
home,  about  three  or  four  miles  from  the  city,  for  private 
worship.  Besides  my  mother  and  sister,  several  old 
friends  and  neighbors  had  gathered  together  in  a  large 
parlor,  and  there  Nelson  preached  the  Gospel.  After 
the  meeting  was  dismissed,  I  spoke  to  all  of  them  about 
the  doctrines  and  practices  of  the  Baptists,  etc.,  and  was 
surprised  to  find  how  they  all  assented  and  agreed  with 
me.  They  said,  "Well,  that  is  just  as  it  reads  in  the 
Bible."  Nelson  made  no  remarks  to  the  contrary.  Con- 
sequently, in  that  house,  my  childhood's  home,  was  first 
made  known  in  a  public  meeting  the  Baptist  doctrines 
in  Sweden. 

PROSELYTISM  NOT  ATTEMPTED. 

In  my  several  visits  to  Nelson,  no  effort  was  made 
to  win  him  over  from  his  Methodist  to  Baptist  views. 


THE    BAPTIST    MARINERS'    CHURCH. 


103 


As  the  sequel  proved,  letting  him  and  his  wife  know 
why  I  was  a  Baptist,  was  sufficient.  The  same  course 
was  pursued  in  my  intercourse  with  the  Christians  at 
Stockholm,  to  which  place  I  went  from  Gothenburg. 

INTERVIEW  WITH  ROSENIUS 

who  was  then  the  most  prominent  Pietist  in  Sweden. 

To  him  I  was  introduced  by  the  sailor  missionary, 
Olof  Peterson.  Mr.  Rosenius  had  taken  up  the  mantle 
and  labors  of  Rev.  George  Scott — referred  to  in  Chapter 
IX.  In  speaking  with  him  about  my  Baptist  sentiments, 
he  offered  no  remarks  against  them,  thinking  probably, 
it  was  not  worth  his  while  to  lose  any  powder  on  crows, 
expecting,  as  I  was  a  sailor,  I  would  soon  be  ofif  to  sea 
again. 

PICNIC  IN  STOCKHOLM'S  SUBURBS. 

While  tarrying  in  Sweden's  beautiful  capital,  "The 
Venice  of  the  North,"  I  had  the  pleasure  of  meeting  with 
quite  a  number  of  Christians  who  had  assembled  together 
in  a  park-like  place,  just  outside  of  the  city.  Mr.  Rosen- 
ius expounded  to  them  the  parable  of  "the  prodigal  son." 
Most  of  the  time  was  taken  up  by  edifying  words  and 
prayers;  at  the  close  of  which  the  contents  of  the  heavy 
baskets  were  revealed  and  the  physical  "inner  man"  well 
supplied.  All  were  happy  and  joyful,  but  with  perfect 
decorurn,  as  "becometh  saints." 

I  have  no  doubt  but  several  of  those  present  became 
Baptists  in  the  course  of  time.  The  two  brothers,  Pehr 
and  Gustaf  Palmquist,  were  converted  the  year  before, 
and  it  is  very  probable  that  they  were  in  the  company. 

Leaving  Stockholm,  I  continued  my  travels  by  sea 
to  the  northernmost  parts  of  Sweden,  and  back  again  to 
Gothenburg  via  Stockholm. 


104  ^^^    SWEDISH    BAPTISTS. 

PROVIDENCE  POINTS  THE  WAY. 

On  my  arrival  at  home,  I  learned  that  my  t\yo 
brothers,  one  master  the  other  second  officer,  of  a  Chil- 
ian bark,  were  at  Hamburg  on  a  voyage  from  Valparaiso. 
I  went  to  meet  them,  and  the  chief  officer's  place  was 
tendered  me,  which,  after  much  hesitation,  was  accepted. 
The  bark  returned  to  Valparaiso  via  Bordeaux. 

AIEETING  WITH  REV.  J.  G.  ONCKEN. 

During  my  stay  at  Hamburg  I  had  several  oppor- 
tunities of  conferring  with  Br.  Oncken;  and  told  him  of 
my  experiences  in  Sweden.  He  gave  me  some  tracts  on 
the  subject  of  Baptism,  which  I  sent  to  Nelson,  advis- 
ing him,  by  writing,  to  study  the  same,  adding  that  I 
thought  it  of  greater  importance  than  he  had  supposed, 
or  words  to  that  efifect.  These  words,  with  the  advice 
acted  on,  were  the  means  in  the  hands  of  God  of  pro- 
ducing 

A  SPIRITUAL  REVOLUTION  IN  SWEDEN 

as  important  as  that  caused  by  Luther's  ninety-five 
Theses  which  he  nailed  on  the  church  doors  at  Witten- 
berg. 

On  my  arrival  at  Valparaiso  I  was  immediately  of- 
fered the  charge  of  a  new  vessel  belonging  to  the  same 
party  that  owned  the  bark  of  which  my  brother  was 
master. 

Much  as  I  hesitated  in  accepting  a  chief  officer's  place, 
still  more  did  I  hesitate  in  accepting  a  captain's,  but  was 
prevailed  upon  by  urgent  pleas  till  I  concluded  to  take  it 
as  the  Lord's  will.  Thus  within  six  months'  time,  with- 
out any  efiforts  or  desires  on  my  part,  I  was 


THE    BAPTIST    MARINERS'    CHURCH.  105 

PUSHED  AHEAD  BY  THE  LORD 

from  before  the  mast  to  Master — an  advancement  of  rare 
occurrence. 

In  a  subsequent  voyage  to  Hamburg  in  1848  I  found 
to  my  joy  and  surprise  that  Br.  F.  O.  Nelson  had  been 
in  Hamburg,  and  by  Br.  Oncken  been  baptized  in  the 
River  Elbe  on  the  first  of  August,  1847,  a^"<^^  ^^ter 
being  ordained,  returned  to  Gothenburg  to  commence 
his  labors  as  the  first  Baptist  Preacher  in  Sweden. 

Previous  to  this,  Br.  Oncken  had  baptized  C.  M. 
Bjorkholm,  another  Swedish  brother,  who,  in  September, 
1845,  returned  to  his  home  in  Carlshamn,  in  the  south 
of  Sweden,  where,  for  several  years  he  suffered  great 
opposition,  and  was  threatened  with  banishment.  In 
1856  he  came  to  this  country,  and  now  lives  at  Everett, 
Mass. 

Nelson's  labors  in  the  neighborhood  of  Gothenburg 
among  his  relations  and  friends  resulted  in  several  ad- 
herents to  Baptist  views,  so  he  requested  Br.  Oncken  to 
send  a  minister  to  baptize  them  and  organize  them  into 
a  church.  This  honor  was  conferred  upon  Brother  For- 
ster  from  Copenhagen,  who,  on  the  twenty-first  of  Sep- 
tember, 1848,  near  midnight,  baptized  five  converts  in 
the  sea  of  Cattegat,  at  a  place  called  Valler's  Vik. 

Together  with  F.  O.  Nelson,  who  became  their  pas- 
tor, they  were  the  same  night  organized  into  the 

FIRST  CHRISTIAN  CHURCH  OF  SWEDEN, 

"built  upon  the  foundation  of  the  Apostles  and  Prophets, 
Jesus  Christ  himself  being  the  chief  corner  stone."  Two 
brothers  of  F.  O.  Nelson  were  among  those  baptized,  and 
the  first  one  baptized  was  Sven  Christian  Nelson.  He 
also,  like  his  brother,  had  been  in  America,  and  both  were 
converted  among  the  Methodists.  He  is  yet  living  at 
Wastedo,  Goodhue  Countv,  Minn. 


I06  THE    SWEDISH    BAPTISTS. 

Owing  to  the  prevalence  of  false  and  injurious 
doctrines,  so-called  Christian,  but  invented  by  anti- 
Christian  popes  and  priests,  and  accepted  and  defended 
by  emperors,  kings  and  princes.  Catholic  and  Lutheran, 
it  required  eighteen  centuries  from  the  time  that  Paul, 
with  the  assistance  of  Silas,  organized  at  Philippi  the 

FIRST  CHRISTIAN  CHURCH  IN  EUROPE 

until  such  a  church  could  be,  though  still  contrary  to 
law,  formed  in  the  northernmost  part  of  Europe  and 
then,  first,  after  the  doctrines  had  crossed  and  recrossed 
the  Atlantic  Ocean. 

There  seem  to  be  many  analogies  in  the  two  cases: 
Great  demand  for  the  Gospel  and  great  resistance  to  it. 

EUROPE  NOT  FOR  CHRIST 

seemed,  in  the  year  A.  D.  52,  to  have  been  Satan's  motto. 

SWEDEN  NOT  FOR  CHRIST 

was  his  motto  in  the  year  1848. 

In  both  cases  the  authorities,  high  and  low,  ranged 
themselves  on  Satan's  side,  and  did  his  bidding.  In  both 
cases,  plain  and  obscure  people,  in  plain  and  obscure 
places,  by  sea  and  river  sides,  were  the  first  pioneers  and 
disciples  of  Christ,  who  were  destined,  in  spite  of  Satan, 
to  grow  and  multiply  so  mightily. 

In  both  cases  the  leaders  were  imprisoned,  the  one 
beaten  and  killed,  the  other  banished. 

When  Christ's  Kingdom  had  thus  been  set  up  in 
Sweden,  a  Christian  church  formed,  Christian  ordinances 
instituted,  and  the  church  of  Gustavus  Vasa  forsaken  by 
the  Christian  converts,  the  news  thereof  spread  through 
the  length  and  breadth  of  the  land  that  the  heretical  Ana- 
baptists, as  the  priests  insisted  upon  calling  them,  had 


THE    BAPTIST    MARINERS'    CHURCH. 


107 


come  into  the  country  from  America  and  Germany  to 
trouble  the  Swedish  Israel.  And  now  commenced  a  se- 
ries of  persecutions,  both  legal  and  illegal.  Nelson  was 
tried  before  the  courts  and  sentence  of  banishment  was 
passed  upon  him.  The  news  thus  spread  all  over  the 
land,  led  many  serious  Christians  to  search  the  Scrip- 
tures on  the  subject.  The  obnoxious  Baptist  preacher 
had  been  banished,  but  the  truths  he  had  proclaimed  were 
all  the  more  spread  through  the  land.  In  a  letter  to  Pas- 
tor Steward,  he  writes: 

"From  this  day  the  Baptists  and  their  doctrines  were 
no  longer  confined  to  an  obscure  corner  of  the  land,  and 
to  a  few  poor  despised  laborers.  The  truth  was  witTi 
trumpet  voices  proclaimed  on  the  housetops,  and  the 
sound  thereof  re-echoed  from  cottage  to  palace  through- 
out the  length  and  breadth  of  the  land.  Thus  my  ap- 
pearance before  the  High  Court  at  Jonkoping  was  the 
public  introduction  of  Baptist  principles  into  Sweden. 
Let  now  the  poor,  sailor  be  banished  from  the  realm! 
What  matters  that!  The  truths  that  by  his  trial  have 
been  disseminated  in  Sweden  can  never  be  banished.  Soli 
Deo  Gloria! 

THE    FIRST    SWEDISH     BAPTIST    PREACHER 
BEFORE  OSCAR  I. 

"Ye  shall  be  brought  before  rulers  and  kings  for  my 
sake." 

Although  sentence  of  banishment  had  been  passed 
on  the  Baptist  preacher,  he  still  had  a  right  to  appeal  to 
the  King  for  its  revocation  by  royal  grace  or  clemency; 
but  this  could  only  be  granted  on  condition  that  Nelson 
would  promise  not  to  preach  the  Gospel  of  the  Son  of 
God;  this,  of  course,  he  could  not  do,  so  the  King  told 
him  in  a  fatherly  manner,  that  there  was  no  other  rem- 
edy left,  as  he  must,  as  a  ruler,  execute  the  laws  of  the 
land. 


I08  THE    SWEDISH    BAPTISTS. 

REVOLUTIONS  SUBSERVE  CHRISTIANITY. 

As  revivals  are  a  refreshing  necessity  to  dormant  and 
stagnant  churches,  so  revolutions  are  equally  needful  and 
stimulating  to  dormant  and  despotic  States.  In  the  lat- 
ter case,  though  like  all  afflictions  they  may  seem  severe, 
"in  mercy  oft  are  sent,"  and  serve  God's  purposes  Divine. 
Thus,  one  of  the  fruits  of  the  Danish  revolu- 
tion in  1848 — when  so  many  tyrants  trembled  on 
their  threatened  thrones — was  an  act  of '  toleration  de- 
manded by  the  people.  Consequently  the  more  enlight- 
ened kingdom  of  Denmark  offered  an  asylum  to  the  per- 
secuted of  the  neighbor  nation.  Therefore,  Nelson,  with 
his  wife,  on  July  fourth,  1851,  departed  from  Gothenburg 
and  his  weeping  friends,  for  Copenhagen.  In  that  city 
he  continued  as  pastor  of  the  little  Baptist  church  until 
the  year  1853,  when  he  was  asked  to  accompany  some 
of  the  little  flock  he  had  left  in  Sweden  to  America.  They 
numbered  some  twenty  to  thirty  believers,  who,  on  ac- 
count of  the  persistent  persecutions  against  them,  were 
determined  to  seek  in  the  United  States  a  shelter  from  the 
raging  storm  of  Lutheran  despotism.  With  them  he  ar- 
rived at  New  York  in  June,  1853. 

It  should  be  borne  in  mind  that  emigration  from 
Sweden  in  those  years  was  something  quite  different 
from  what  it  is  in  these  days.  The  passage  had  to  be 
taken  in  sailing  ships  requiring  from  two  to  three 
months'  time.  The  emigrants  had  to  provide  themselves 
with  food,  and  cook  it  as  well  as  they  could.  On  arrival 
they  had  no  friends  or  relations  in  any  part  of  the  coun- 
try to  receive  and  assist  them. 

These  pioneer  Baptists  were,  however,  on  their  ar- 
rival kindly  received  by  the  mother  of  the  Swedish  Mis- 
sion, the  Baptist  Mariners'  Church,  and  assisted  with 
their  leader  to  proceed  to  Minnesota.  In  that  State,  Nel- 
son organized  and  became  pastor  of  several  churches. 
From  that  time  Minnesota  has  been  the  most  attractive 
point  to  the  Swedish  emigrants. 


THE    BAPTIST    MARINERS'    CHURCH. 


A  COW  FOR  SPRINKLING  AN  INFANT. 


109 


One  of  the  many  diabolical  acts  which  had  driven 
them  to  such  exile  was  the  compulsory  sprinkling  of  the 
first  child  born  of  Baptist  parents — a  niece  of  F.  O.  Nel- 
son. As  neither  bishop  nor  priests  could  induce  the 
parents  to  allow  the  infant  to  pass  through  the  ordeal  of 
so-called  pure  evangelical  Lutheran  Baptism,  the  Bishop 
sent  a  sheriff  with  four  policemen  to  take  the  infant  by 
force  from  the  crying  mother's  arms  to  the  consistory, 
to  be  there  sprinkled  according  to  law;  and,  as  they  could 
not  without  torture,  compel  the  mother  to  be  "churched," 
they,  by  the  King's  mercy,  let  her  alone.  A  cow  was 
taken  in  payment  for  that  barbarous  service,  called  "Holy 
Baptism."  Another  such  case  is  reported  to  "Evangelical 
Christendom"  for  1851,  p.  428. 

SATAN  CHUCKLING. 

When  reading  such  an  account  of  a  professedly  Pro- 
testant church,  one  can  almost  imagine  how  the  devil 
must  have  chuckled  over  his  success  from  the  time  of  the 
Reformation  in  persuading  all  protestants  of  Luther's 
doctrines,  that  they,  and  they  only,  were  right. 

THE  ADVERSARY  OF  TRUE  RELIGION. 

Satan  has  always  in  a  marked  manner  manifested  a 
special  spite  against  all,  who,  in  any  part  of  the  world 
were  the  first  to  proclaim  and  preach  Christ's  doctrines 
as  held  by  the  Baptists.  Thus  John  the  Baptist,  the  first 
in  Asia,  was  beheaded. 

Paul,  the  first  Baptist  preacher  in  Europe,  suffered 
martvrdom  in  the  time  of  Nero. 

And  whoever  was  the  first  Baptist  preacher  in 
Africa'''    could    not    have    escaped    martyrdom.    Roger 

*That  honored  Instrument  in  the  hands  of  God  was  probably 
either  the  Ethiopian  eunuch,  who.  on  his  return  home,  was  the 
means  of  Queen  Candace's  conversion  and  the  promulgration  of  the 
Gospel  through  her  kingdom;  or,  it  may  have  been  one  of  the  men 
from  Egypt  I>ybia,  or  Cyrene,  who  were  present  at  the  great  Pen- 
tecostal meeting  in  Jerusalem. 


no  THE    SWEDISH    BAPTISTS. 

Williams  in  America,  as  well  as  F.  O.  Nelson  in  Sweden, 
and  Munster  m  Denmark  were  banished.  It  seems  to  be 
uncertain  whether  Munster  actually  went  into  banish- 
ment or  not.  Carey  was  driven  out  of  India,  and  we 
all  know  how  Judson  was  treated  in  Burmah.  and 
Oncken  in  Germany. 

From  time  to  time  Nelson  reported  to  Rev.  Ira  R. 
Steward,  pastor  of  the  Baptist  Mariners'  Church,  how 
the  work  of  God  progressed  at  and  near  Gothenburg. 
Under  date  of  March  fifth,  1849,  he  writes  as  follows: 
"We  are  now  twenty-eight."  Mind,  twenty-eight  Bap- 
tist believers  in  Sweden!  Two  years  ago,  as  I  and  my 
wife  were  talking  about  Baptist  principles,  we  said  to 
one  another,  'Yes,  it  is  right,  if  the  Bible  is  true,  the 
Baptist  principles  are  the  only  Apostolic,  the  only  true 
ones,  but  no  one  in  Sweden  will  ever  embrace  them  be- 
sides ourselves,  but,  he  adds,  "Praise  be  to  God,  we 
were  mistaken." 

His  sentence  of  banisliment  was  dated  April  26, 
1850,  but  being  allowed  to  appeal  to  higher  courts  and 
also  to  the  King,  he  did  not  leave  for  Copenhagen  till  the 
first  days  in  July,  1851. 

In  the  meantime  he  had  already  gathered  a  little 
flock  of  fifty-three  believers,  scattered  along  the  coast 
near  the  place  where  the  first  were  baptized.  His  brother, 
B.  N.  Nelson,  afterwards  pastor  in  Torpa,  was  chosen 
as  their  overseer. 


SWEDEN'S    APOSTLE. 


CHAPTER    VJII. 


SWEDEN'S    APOSTLE. 


Seeing  the  big,  blue  Baltic,  Wiberg  said. 
"See  here  is  water;  what  doth  hinder 

me  to  be  baptized?" 
Nelson   said,    "Thou  mayest." 
•'And  he  baptized  him," 
"And  he  (Wiberg)  went  on  his  way  rejoicing. 


REV.  A.  WIBERG'S  BAPTISM  IN  THE  BALTIC 

When  the  news  reached  the  Pastor  of  the  Baptist 
Mariners'  Church  of  New  York  that  Wiberg  had  been 
baptized  by  Nelson  in  the  Baltic,  he  said,  "It  was  the 
most  important  transaction  that  had  ever  occurred  in 
that  'Eastern  Sea.'  ".  It  was,  no  doubt,  the  first  Chris- 
tian baptism  of  any  Swede  in  those  waters.  It  was  a 
very  remarkable  providence  of  God  that  while  Nelson 
was  at  Copenhagen,  in  exile,  he  should  have  the  happi- 
ness of  baptizing  the  Rev.  A.  Wiberg,  who  was  on  his 
way  to  New  York,  passenger  in  a  vessel  that  had  to  stop 
there  a  few  days  on  account  of  head  winds.  This  memor- 
able event  took  place  on  the  twenty-third  of  July,  1852, 
and  was  subsequently  related  by  himself  at  a  meeting  in 
the  Oliver  Street  Church,  where,  shortly  after  his  ar- 
rival at  New  York,  he  was  introduced  to  an  audience, 
who  had  come  together  to  hear  the  eleventh  annual  re- 
port of  the  New  York  Baptist  Female  Bethel-Union. 

Besides  an  introductory  letter  from  Brother  Oncken, 
Wiberg  had  also  one  from  Nelson,  which  was  read  on 
the  occasion  and  will  here  be  recorded,  as  well  as  the 


112  THE    SWEDISH    BAPTISTS. 

account  given  of  Wiberg's  experience  as  told  by  himself. 
As  this  occurred  forty-six  years  ago,  and  very  few  of 
the  Baptist  denomination  now  living  have  had  an  op- 
portunity of  reading  it,  I  hereby  present  it  to  the  read- 
ers of  this  book,  knowing  the  time  will  come  when  mem- 
ories of  such  departed  worthfes  will  be  cherished  by  those 
who  may  have  heard  or  seen  some  very  short  account  of 
them. 

LETTER  OF  F.  O.  NELSON. 

Copenhagen,  July  24,  1852. 
Mr.  Ira  R.  Steward : 

Reverend  and  Honored  Sir — The  Lord  has  wonder- 
fully ordered,  in  his  holy  providence,  that  brother  A. 
Wiberg,  the  bearer  of  this,  was  detained  here  over  yes- 
terday; consequently  he  asked  for,  and  it  was  made  my 
unspeakably  honorable  duty — even  me  the  sinner,  the 
worm,  the  banished  §ailor — to  immerse  him  (Brother 
Wiberg)  into  Christ's  body,  in  the  holy  ordinance  of  Bap- 
tism; which  was  done  in  the  Baltic  Sea,  near  to  Copen- 
hagen, last  night  at  eleven  o'clock. 

The  ways  of  Jehovah  are  past  finding  out!  Let 
us  worship  in  the  dust.  Let  me  tell  you.  Sir,  and 
through  you  may  it  be  told  to  all  American  Baptists,  that 
Brother  Wiberg  is  known  very  extensively  within  Swe- 
den, among  the  professors  of  piety,  as  a  very  eminent, 
exemplary  and  evangelical  Christian.  He  has  been 
turned  away  from  his  office  and  living  as  minister  of 
the  State  Church  of  Sweden  for  the  same  reason  why 
unworthy  I  have  been  banished  the  country,  namely,  for 
his  Baptist  sentiments.  He  burns  with  holy  desire  to  be 
allowed  the  privilege  of  proclaiming  the  truth  through 
the  length  and  breadth  of  Sweden,  his  beloved  father- 
land, in  spite  of  all  opposition  and  threatening  prospects. 
But,  brethren,  he  comes  to  see  if  American  Christians 
will  not  and  cannot  take  him  up  and  employ  him  as  a 
Missionary  to  Sweden.     What  will  you  do^  brethren? 


SWEDExN'S    APOSTLE. 


113 


God  sends  him  to  you,  he  has  awakened  him  and  raised 
him  up  for  that  purpose;  this  is  evident.  Then  it  is  plain 
here  you  have  the  honor  and  happy  privilege  of  doing 
something  for  Sweden,  Norway  and  Denmark.  Come 
forward,  then,  honored  American  Baptists,  and  do  your 
duty.  The  Mormons  send  us  dozens** of  ** their  false 
apostles;  shall  not  the  many  thousands  of  American  Bap- 
tists be  willing  and  able  to  send  one  single  missionary? 
What  if  he  should  share  the  fate  of  this  poor  creature? — 
I  mean  to  be  banished  (which,  after  all,  is  not  likely);  he 
has  Norway  and  Denmark  open  before  him. 

Dear  Brother  Steward,  do  all  you  can  for  him  to- 
lielp  him,  and  recommend  him  to  our  brethren  and  to 
this  purpose.  He  is  himself  very  humble  and  modest, 
as  you  will  soon  see;  but  I  doubt  not  you  will  rejoice 
in  having  made  his  acquaintance. 

Yours  in  Christ  Jesus, 

F.  O.  NELSON. 

REV.  A.  WIBERG'S  ADDRESS  BEFORE  A  MEET- 
ING    IN     THE     OLIVER     STREET     BAPTIST 
CHURCH. 

•  "I  w^as  born  in  the  northern  part  of  Sweden,  very 
near  a  little  town  named  Hudiksvall,  on  the  seventeenth 
of  July,  1816.  My  parents  were  peasants.  In  my  child- 
hood I  had  some  religious  impressions.  When  about 
fourteen  years  of  age  I  was  near  being  drowned,  but  by 
almost  a  miracle  was  saved  from  death.  I  then  felt  great 
gratitude  to  God  for  his  kindness  and  mercy.  In  con- 
sequence of  this  event  I  became  anxious  for  the  salva- 
tion of  my  soul,  and  began  to  read  the  Bible,  with  other 
religious  books,  among  which  was  "The  Holy  War"  of 
John  Bunyan.  I  was  at  this  time  a  shopkeeper's  clerk- 
in  Hudiksvall:  but  in  consequence  of  my  religious  im- 
pressions I  felt  an  irresistible  desire  to  study,  and  to  be 
useful,  if  God  would,  in  his  kingdom.  I  placed  myself 
under  the  guidance  of  a  pious  clergyman  in  the  country. 


jj.  THE    SWEDISH    BAPTISTS. 

in  whose  house  I  remained  about  a  year.  During  this 
time  I  had  many  good  impressions  of  divine  grace.  But 
for  the  furtherance  of  my  studies,  I  left  this  pious  clergy- 
man, and  was  under  the  teaching  of  a  more  learned  but 
ungodly  man.  Thus  thrown  under  worldly  influences,  I 
soon  lost  all  my  seriousness.  After  this  I  became  a 
scholar  in  a  learned  institution,  where  I  stayed  two  years. 
During  this  time,  between  1833  and  1835,  I  was  again 
awakened  to  anxious  concern  for  my  salvation;  but  hav- 
ing fallen  into  sin,  I  despaired  of  the  grace  of  God,  and, 
again  became  careless.  In  the  year  1835,  I  entered  the 
University  of  Upsala,  and  for  my  subsistence  engaged  as 
a  teacher  in  the  families  of  several  of  the  gentry.  I  now 
studied  till  the  year  1849  for  the  degree  of  Master  of 
.A.rts.  Partly  from  the  nature  of  my  studies,  and  partly 
from  conversation  with  infidel  and  ungodly  men,  I  be- 
came an  infidel.  I  might  say  much  about  my  miserable 
condition  during  this  time,  but  think  it  best  to  draw  a 
veil  over  that  which  it  is  so  painful  to  remember.  This 
I  can  say  from  my  own  sad  experience,  that  it  is  a  most 
unhappy  thing  to  be  an  infidel.  But  the  Good  Shepherd, 
notwithstanding  all  this,  ceased  not  to  seek  his  lost  sheep. 
Through  the  summer  of  1849,  h^  suffered  me  to  have  no 
rest  in  my  spirit.  One  night  I  awoke  with  a  fearful  sense 
of  the  terrors  of  annihilation.  I  rose  from  my  bed, 
clasped  my  hands,  and  cried  out:  "O  God!  why  hast 
thou  created  me  to  die  as  a  beast?" 

In  the  autumn  of  this  same  year  it  happened  that  a 
pious  friend  came  into  my  room,  where  I  was  indulging 
in  a  light,  trifling  disposition  of  mind,  and  said  to  me, 
among" other  things:  "It  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God."  At  these  words  I  paused;  they 
were  as  darts  in  my  heart.  I  began  to  think:  "If  the  Bible 
is  really  the  Word  of  the  living  God ;  if  there  is  really  after 
this  life  a  state  of  rewards  and  punishments  which  shall 
endure  forever,  how  dreadful  would  it  be  for  thyself  to 
have  the  Word  of  God  against  thee.  Thou  hast  not  been 
on  the  other  side  of  the  grave,  and  it  may  be  possible  that 


SWEDEN'S    APOSTLE. 


115 


the  Bible  is  right  and  thou  art  wrong."  I  now  determined 
to  take  the  safe  side  of  this  great  question,  and  be  a  be- 
liever in  the  Word  of  God.  I  fell  on  my  knees,  and  with 
tears  sought  the  "living  God."  From  this  hour  the  Lord 
has  continued  to  carry  on  his  good  work  in  my  soul. 
But  it  was  long  before  I  came  to  a  knowledge  ot  salva- 
tion through  Christ.  I  was  under  Moses,  seeking  justi- 
fication by  the  works  of  the  law,  until  the  year  1842.  In 
this  time  I  read  many  German  books  of  a  mystical  and 
theosophical  character,  from  which  I  imbibed  the  notion 
that  I  must  become  perfect,  principally  through  means  of 
prayer.  I  consequently  became  diligent  in  prayer  and 
could  continue  in  praying  whole  hours.  But  instead  ot 
attaining  my  object,  I  became  more  and  more  acquainted 
with  the  power  of  sin  through  the  corruption  ot  my  own 
heart.  At  last  I  was  quite  near  to  a  state  of  despair,  f 
saw  nothing  but  death  and  hell  before  me.  I  had  "the 
sentence  of  death  in  myself."  But  God,  even  Jesus,  who 
raises  the  dead,  "passed  by  me,  and  said  unto  me,  when 
I  was  in  my  blood.  Live."  By  means  of  a  German 
writer,  John  Arndt,  and  through  the  riches  of  divine 
grace,  I  was  enabled  to  look  upon  Him  who  was  lifted 
up  on  the  cross  for  my  sins,  as  the  Israelites  looked  upon 
the  brazen  serpent  in  the  wilderness,  and  I  was  healed. 
I  believed  on  him  who  justifieth  the  ungodly,  and,  being 
justified  by  faith,  I  had  peace  with  God  through  our  Lord 
Jesus  Christ. 

In  the  spring  of  1843  I  became  a  priest  in  the  State 
Church  of  Sweden.  This  church,  like  the  jNIethodists, 
sends  her  ministers  from  one  place  to  another;  conse- 
quently, I  was  sent  to  several  stations  as  helper  to  aged 
pastors.  At  all  these  places  the  Lord  was  pleased  evi- 
dently to  bless  my  labors  in  his  vineyard,  and  I  was  per- 
mitted to  see  many  fruits  of  the  preached  Word.  But  I 
soon  began  to  have  scruples  about  admitting  ungodly 
men  to  the  Lord's  supper,  as  is  the  custom  in  Sweden.  I 
was  persuaded  from  the  Scripture  that  this  practice  was 
not  right.       My  health  was  at  this  time  much  impaired 


Il6  THE    SWEDISH    BAPTISTS. 

from  too  great  exertion  of  my  strength  in  preaching, 
and  as  I  did  not  know  what  steps  to  pursue  in  regard 
to  my  scruples,  I  asked  and  obtained  from  the  Consistory 
of  Upsala  permission  to  suspend  my  labors  for  a  sea- 
son. For  about  two  years  I  was  now  at  leisure,  and 
occupied  myself  in  translating  and  publishing  some 
works  of  Dr.  Luther.  I  also  edited  a  newspaper  called 
"The  Evangelist." 

In  the  spring  of  185 1  a  friend  of  mine  in  Stockholm, 
where  I  then  resided,  was  going  to  Hamburg  on  busi- 
ness, and  requested  me  to  accompany  him  as  an  inter- 
preter of  the  German  language.  In  Hamburg  I  visited 
the  Baptist  church  and  made  acquaintance  with  the 
beloved  brethren  Oncken  and  Kobner;  also  a  mission- 
ary by  the  name  of  Elvin.  The  constitution,  discipline, 
and  the  spiritual  and  pious  life  which  I  discovered  in 
this  church  very  much  pleased  me.  I  thought  I  saw 
in  them  the  true  apostolic  order.  To  their  doctrine 
of  baptism,  however,  I  could  not  assent,  as  I  had  been 
trained  up  in  the  Lutheran  Church,  and  was  much  at- 
tached to  the  writings  and  system  of  Luther.  I  had 
warm  disputes  with  the  above-named  brethren,  and  left 
them  without  being  convinced  of  the  errors  of  infant 
sprinkling.  But  at  my  departure  from  Hamburg,  Broth- 
er Kobner  presented  me  with  several  tracts  about  Bap- 
tism, among  which  was  a  German  translation  of  Pen- 
gilly's  tract  on  this  subject.  This  treatise  I  read  on  my 
return  to  Sweden,  and  when  I  saw  the  exposition  which 
he  gives  of  I.  Cor.,  VII.,  14V.,  my  former  confidence  in 
infant  baptism  began  to  be  shaken.  From  this  passage 
I  saw  that  the  apostle  could  have  known  nothing  of 
this  practice  or  he  would  not  speak  of  the  children  of 
the  Corinthian  church  being  unholy,  because  baptism 
would  have  made  them  holy  without  their  being  made 
holy  or  legitimate  by  the  believing  parent.  I  now  began 
with  eagerness  to  read  Hinton's  "History  of  Baptism," 
but  it  was  long  before  I  could  be  fully  persuaded.  . 


SWEDEN'S    APOSTLE. 


117 


1  must  here  state  that  before  my  visit  to  Hamburg 
a  number  of  pious  Christians  in  the  North  of  Sweden 
had  left  the  State  Church  from  conscientious  scruples 
about  its  doctrines  and  ministers.  As  these  Christians 
knew  my  sentiments  in  regard  to  the  errors  of  the  State 
Church,  and  put  confidence  in  me  as  an  evangelical  and 
orthodox  minister  of  the  Gospel,  they  applied  to  me 
to  separate  myself  from  that  church  and  become  their 
pastor.  I  was  just  about  to  comply  with  their  request, 
when  I  went  to  Hamburg  and  became  acquainted  with 
the  Baptists,  as  I  have  before  related.  But  now,  as  I 
had  begun  to  be  a  Baptist,  I  was  obliged  to  send  them 
word  I  could  not  sprinkle  their  children,  because  1 
thought  it  not  right.  My  friends  were  much  shocked 
and  amazed  at  this.  They  knew  not  what  to  make  of 
the  matter,  but  wrote  to  a  clergyman  in  Finland,  a  man 
of  learning  and  high  esteem  among  them.  This  good 
friend  satisfied  them  by  describing  "the  Anabaptists"  in 
a  manner  which  brought  to  remembrance  the  cruel  de- 
nunciation of  Luther:  "They  are  not  only  devils,  but 
devils  possessed  of  worse  devils."  Thus  I  was  made 
to  appear  in  the  eyes  of  my  former  friends  a  noxious 
heretic  and  an  apostate,  not  only  from  the  Lutheran 
faith,  but  from  the  Lord  Jesus  Christ.  What  was  I  to 
do?  I  wrote  to  them  letter  after  letter,  but  without 
seeming  efifect,  because  they  also  received,  on  the  other 
hand,  fresh  supplies  of  Lutheranism  from  their  learned 
friend  in  Finland.  At  last  I  promised  them  I  would  write 
a  book  about  the  matter,  in  reply  to  the  false  state- 
ments and  calumnies  of  this  man;  but  I  was  in  great 
straits  about  it,  being  but  partly  persuaded  in  my  own 
mind.  However,  as  I  believed  the  truth  to  lie  on  the 
side  of  the  Baptists,  I  began  to  write  this  book,  con- 
fiding in  Him  who  has  said,  "If  any  lack  wisdom,  let 
him  ask  of  God."  I  needed  help  upon  many  things,  and 
wrote  to  Brother  Nelson  telling  him  I  had  become  a  Bap- 
tist in  sentiment,  but  wished  to  read  more  works  upon 
the  subject.     He  sent  me  Dr.  Carson's  valuable  work, 


Il8  THE    SWEDISH    BAPTISTS. 

"Baptism  in  Its  Mode  and  Subjects,"  and  also  several 
tracts.  Having  studied  these  and  compared  the  argu- 
ments and  statements  with  the  Greek  New  Testament, 
I  became  fully  satisfied  upon  all  matters  belonging  to 
the  Baptist  question.  My  own  work  upon  the  subject 
was  completed  before  I  left  my  native  country  for  Ameri- 
ca, and  was  left  in  the  hands  of  the  printer. 

Soon  after  my  return  from  Hamburg,  I  became  dan- 
gerously ill  and  remained  so  for  about  three  months. 
It  pleased  the  Lord,  however,  to  call  me  again  from  the 
gates  of  the  grave.  As  soon  as  I  had  recovered  so 
much  strength  that  I  was  able  to  write  I  sent  to  the 
Consistory,  and  requested  my  dismission  from  the  State 
Church.  Before  this  tribunal  I  had  been  twice  sum- 
moned to  answer  to  the  charge  of  adhering  to  those 
Christians  in  the  North  who  had  separated  themselves 
from  the  Church.  The  first  time,  I  had  long  disputes 
with  several  members  of  the  Consistory  about  Church 
discipline  and  order.  They  contended  that  I  ought  to 
be  submissive  to  the  Church  and  comply  with  all  its 
statutes,  for  it  is  written,  "Submit  thyself  to  every  ordi- 
nance of  man,  for  the  Lord's  sake."  To  this  I  replied 
that  in  religious  matters  we  should  obey  God  rather  than 
man.  After  this  I  was  suspended  for  three  months  for 
not  being  in  subjection  to  the  Church.  The  second 
time,  my  accuser,  a  dean  in  the  town  of  Hudiksvall, 
urged  that  I  should  be  banished,  because  I  had  written 
an  apology  for  the  brethren  in  the  North  who  were  un- 
der persecution  for  their  separation  from  the  Church. 
I  appealed  from  the  ecclesiastical  tribunal  to  the  secu- 
lar power;  but  in  the  meantime  my  accuser  and  perse- 
cutor, a  man  of  age  and  learning,  put  an  end  to  his 
own  life  by  hanging  himself,  and  I  was  thus  freed  from 
further  persecution. 

While  slowly  recovering  my  strength,  I  was  now 
occupied  partly  in  writing  my  book  and  partly  in  hold- 
ing meetings  to  preach  Jesus  Christ,  Even  this  preach- 
ing the  Lord  was  pleased  to  bless  with  success,  so  that 


SWEDEN'S    APOSTLE. 


119 


several  souls  were  awakened  and  comforted  through 
faith  in  the  redemption  which  is  in  Christ.  These  meet- 
ings, however,  the  Government  sought  to  prevent.  The 
Grand  Governor,  or  Lord  Mayor  of  Stockholm,  twice 
forbade  us  to  assemble.  As  my  health  was  still  infirm, 
the  physicians  advised  a  sea  voyage  as  the  best  means  to 
restore  my  strength.  Meanwhile  the  Lord  had  so  won- 
derfully ordered  things  that  several  of  my  friends  in 
Stockholm  had  built  a  vessel  for  transporting  emigrants 
to  this  highly  favored  country.  Hearing  that  these 
friends  intended  to  give  a  few  emigrants  a  free  passage 
to  America,  I  told  them  about  the  advice  of  my  phy- 
sicians, and  my  wish,  if  it  could  be  the  will  of  God,  to 
make  a  voyage,  partly  for  my  health  and  partly  to  visit 
the  United  States.  My  application  met  with  no  hin- 
drance. This  was  more  than  I  ever  had  hoped  for.  It 
was  indeed  my  strong  desire  to  go  anywhere  to  be  bap- 
tized, but  where  should  I  go,  as  I  was  without  means? 

I  left  Stockholm  on  the  seventeenth  of  July,  on  my 
thirty-sixth  birthday.  I  hoped  in  this  country  to  have 
my  desire  to  be  baptized,  and  here  also  the  Lord  did 
more  for  me  than  I  had  hoped  for.  The  vessel  was 
obliged  to  stay  at  Copenhagen  two  days  waiting  for 
wind.  Meanwhile  the  captain  and  myself  went  on 
shore.  While  on  my  way  from  the  vessel  to  Copen- 
hagen several  passages  of  Scripture  ran  through  my 
mind,  reminding  me  of  my  duty  to  obey  the  command- 
ment of  our  Lord  without  delay.  Therefore,  when  I 
came  to  Copenhagen,  I  told  Brother  Nelson  about  the 
thoughts  that  had  arisen  in  my  mind.  We  spoke  a  lit- 
tle about  the  matter,  and  it  was  agreed  that,  if  the  cap- 
tain would  stay  over  night  "in  the  city,  my  request  should 
be  gratified.  I  was  accordingly  immersed  in  the  Baltic 
Sea  the  twenty-third  of  July  last,  at  eleven  o'clock  in  the 
evening,  in  presence  of  many  brethren  and  sisters.  This 
hour  was  the  most  solemn  in  my  life;  I  went  on  my 
way  "rejoicing,"  and  shall  praise  the  Lord  forever  that 
his  grace  was  thus  granted  to  lead  me  to  follow  the  foot- 


120  THE    SWEDISH    BAPTISTS. 

Steps  of  my  dear  Saviour  in  the  baptismal  waters.  From 
Copenhagen  we  had  a  happy  and  very  pleasant  voyage, 
and  I  arrived  in  New  York  the  eighteenth  of  September 
last.  The  Lord  be  greatly  praised  for  all  his  mercy  and 
goodness  to  his  feeble  and  most  unworthy  worm! 

At  last,  it  may  be  added,  that  many  of  my  brethren 
in  Stockholm  are  inclined  to  embrace  the  true  doctrine 
of  baptism,  but  are  yet  in  want  of  sufficient  scriptural 
knowledge  to  be  fully  persuaded.  I  hope,  nevertheless, 
that  when  they  shall  see  the  truth  plainly  laid  before 
them  they  will  be  fully  satisfied,  and  ready  to  receive  the 
holy  ordinance  of  baptism  whenever  a  Baptist  minister 
shall  be  sent  to  them.  Yea,  one  of  my  dear  brethren  in 
Stockholm,  a  tailor  by  trade,  has  a  very  strong  desire  to 
be  baptized.  And  even  in  the  country  there  are  several 
friends  who  long  for  light  on  this  subject,  and  for  free- 
dom from  the  yoke  of  the  State  Church.  May  the  Lord 
let  his  true  light  shine  over  my  benighted  native  country! 
Oh  that  the  salvation  of  Israel  were  come  out  of  Zion!" 


CORDIAL  WELCOME  TO   BROTHER  WIBERG. 

After  the  delivery  of  the  above  appeal  to  the  Baptists 
of  America  by  Brother  Nelson,  and  the  address  "of 
Brother  Wiberg,  a  suitable  missionary  hymn,  composed 
by  Mrs.  C.  H.  Putnam  for  the  occasion,  was  sung  by 
the  audience,  after  which  a  general  welcome  was  most 
heartily  extended  to  Brother  Wiberg;  he  was  also  cor- 
dially invited  to  make  his  home  at  the  residence  of 
Brother  Isaac  T.  Smith,  where  he  remained  a  guest  for 
several  weeks.  The  Baptist  Mariners'  Church  employed 
him  as  a  colporteur  and  missionary,  and  he  succeeded 
in  gathering  together  Swedes,  Danes  and  Norwegians, 
and  preached  to  them,  in  their  "own  tongue,  the  wonder- 
ful works  of  God."  He  was  consequently  the  first  Swe- 
dish Baptist  Home  Missionary  preacher  in  New  York  or 
the  Eastern  States. 


SWEDEN'S    APOSTLE.  12 j 

Brother  Wiberg,  having  united  with  the  same 
church,  was  ordained  on  the  third  of  March,  1853,  ^s 
a  regular  Baptist  Minister.  In  the  summer  of  that  year 
the  Pubhcation  Society  of  Philadelphia  invited  him  to 
come  and  prepare  his  work  on  baptism,  and  when  ready 
it  was  sent  to  Sweden  and  distributed  in  great  numbers 
among  the  Christians,  many  of  whom  were  studying  the 
subject  by  the  help  of  the  Bibje. 

The  news  quickly  spread  over  all  Sweden  that  a 
very  pious  and  learned  priest  had  not  only  left  the  estab- 
lished church,  with  all  its  allurements  of  promotion,  com- 
petence, and  honor,  but  had  united  with  the  despised 
Baptists,  a  sect  "everywhere  spoken  against,"  that  Nel- 
son was  in  banishment  for  the  same  doctrines,  and  that 
half  a  hundred  baptists  were  preparing  to  leave  Sweden 
on  account  of  the  persecutions  against  them  near  Goth- 
enburg. These  things  had  a  tendency  to  cause  the  be- 
lievers to  search  the  Scriptures  for  truth;  the  truth  was 
found,  many  were  made  free,  and  were  baptized. 

CALLS  FROM  SWEDEN.  ^ 

Calls  from  Sweden  for  Brother  Wiberg  to  return 
there  were  now  becoming  frequent  and  urgent  from 
Brethren  Heidenberg,  Forssell  and  others;  consequently 
he,  after  being  married  in  Philadelphia,  August  23,  1855, 
to  Miss  Caroline  Lintemuth,  started  for  Stockholm, 
where  he  arrived  in  October.  A  short  time  afterwards 
he  was  joined  and  greatly  assisted  in  his  labors  by 
Brother  G.  Palmquist,  who  had  labored  as  a  city  mis- 
sionary in  New  York  in  connection  with  the  Baptist  Mar- 
iners' Church  since  1854.  He  was  converted  in  the  early 
part  of  1844,  and  in  1851  set  out  for  America  via  London, 
and  brought  with  him  a  godly  company  of  emigrants 
from  Helsingland.  After  their  arrival  they  scattered  into 
different  States;  G.  Palmquist  went  west  and  preached 
the  Gospel  to  the  scattered  Swedes  in  Illinois;  he  was 
baptized  in  an  American  church  in  Galesburg,  111.,  June 


122  THE    SWEDISH    BAPTISTS. 

2'j,  1852;  twenty-six  days  before  the  baptism  of  Wiberg 
in  the  Baltic. 

About  a  month  afterward  he  was  ordained  to  the 
ministry;  and  subsequently  organized 


THE  FIRST  SWEDISH  BAPTIST  CHURCHES  IN 
AMERICA, 

at  Rock  Island  and  Moline,  111.  He  was  partly  supported 
by  the  Baptist  Home  Mission  Society,  a  society  which 
has  done,  and  continues  to  do,  so  much  good  for  the 
Swedes. 

Before  Palmquist  returned  to  Sweden  he  handed  to 
the  American  Baptist  Publication  Society  the  following 
statement  of  the  Swedish  Baptists  in  the  United  States : 

PLACES.  MEMBERS. 

Rock  Island,  111 45 

Chicago,  111 25 

New  Sweden,  Iowa 13 

Boone  County,  Iowa 25 

Allamakee  County,  Iowa 45 

Scandia,  Minn 45 

Chisago  Lake,   Minn 20 

Houston  County,  Minn 17 

Red  Wing,  Minn 1 1 

246 

At  the  same  time  there  were  twenty-six  Swedish 
Baptists  united  with  the  following  American  churches, 
viz.:  In  New  York  City,  14;  in  Galesburg,  111.,  8;  in 
Keokuk,  Iowa,  4. 

The  above  statement  can  be  found  in  the  Baptist 
Family  Magazine  for  December,  1857. 


SWEDEN'S    APOSTLE.  I23 

ORGANIZATION  OF  THE  WORK  IN  SWEDEN. 

From  Wibcrg's  arrival  in  Sweden  the  work  that  had 
gone  on  there  assumed  a  more  organized  form,  as  he  had 
gained  much  experience  in  America,  and  learned  haw 
Christian  churches  carry  on  and  conduct  Christian  work. 

BAPTISMAL  CONTROVERSY. 

From  the  time  that  the  Baptist  question  began  to 
trouble  the  zealots  of  the  State  Church,  but  especially 
since  Wibcrg's  book  on  Baptism  was  circulated  and  he 
himself  appeared  on  the  scene  of  conflict, 

A  NEW  "WATERY  WAR"  OF  WORDS 

was  started  by  a  host  of  clerical  writers  in  favor  of  infant 
sprinkling.  Most  of  them  chose,  besides  the  convenient 
pulpit,  the  pamphlet  form  of  attack  and  apology,  but 
great  numbers  manifested  their  knowledge  on  the  sub- 
ject by  articles  in  their  religious  papers,  which  teemed 
with  the  usual  torpid  and  threadbare  arguments.  Of 
course,  they  could  not  be  anything  but  mere  reiterations 
of  the  thousands  of  writers  who  had  preceded  them  in 
generations  and  centuries  past,  who,  though  generally  in 
a  fairer  spirit,  had  thrown  away  their  products  of  thought 
to  the  wind,  and  by  the  wind  they  were  carried  away. 

_  The  titles  of  their  books  and  pamphlets  would  often 
be  in  spirit  and  style  an  imitation  of  Mr.  De  Courey's 
advertisement,  as  follows:  "J^st  published,"  etc.,  etc., 

"A  bouncing  answer,   sharp  as  nitre, 
To  every  anabaptist  writer; 
Which  clearly  proves  the  word  baptizing 
Doth  not  mean  dipping,  but  rantizing."* 

These  writers,  when  not  successful  enough  in  their 
efforts,  would  import  from  Germany  something  new  and 
novel-like;  consisting  in  the  sad  and  dreadful  experience 

•Benedict's  History,  page  259. 


124  '^^^    SWEDISH    BAPTISTS. 

of  some  put-up  individual;  giving  only  an  initial  for  the 
name  of  the  person  or  place,  so  as  to  defy  all  efforts  of 
verification.  Thus  it  would  be  about  a  Mr.  A.  from  the 
city  of  R.,  who,  after  relating  how  he  had  been  allured 
into  the  Baptist  community,  had  found  himself  in  a  sea 
of  boisterous  billows  and  destructive  waves;  but,  when 
having  returned  to  the  bosom  of  the  mother  church,  all 
was  serenity,  pure  joy,  and  peace;  which  experience 
should  serve  as  a  warning  for  others  not  to  leave  the 
quiet  repose  of.the  State  Church.  One  of  these  precious 
pamphlets  is  in  the  Baptist  archive  at  Gothenburg. 

Something  similar  has  of  late  been  circulated  among 
the  Swedish  pedo-Baptists  in  this  country;  but  although 
the  name  is  given  in  full,  all  efforts  to  identify  such  a 
pretended  author  have  failed — so  much  more  singular, 
as  the  supposed  writer  was  said  to  have  been,  like  his 
prototype  in  Germany,  a  Baptist  minister. 

As  in  England  and  ^'Vmerica,  so  in  Germany  and 
Sweden,  "the  watery  war"  clouds  of  vapid  vapors,  con- 
taining so  much  sprinkling  or  pouring  matter,  have  sea- 
sonably dried  up  or  decreased  in  their  frothy  frequency 
and  been  dispelled  by  a  clearing-up  wind  from  the  Holy 
Spirit;  causing  a  more  cheerful  and  healthy  atmosphere, 
fragrant  with  a  more  reasonable  and  sweet  savor  of 
.  united  good  will  of  one  to  another. 

"While  thousands,  unconcerned  to  know, 
If  scripture  prove  their  creed  or  no, 
Embrace  what  has  been  handed  down 
From  father  to  succeeding  son, 
"Well  pleased  to  walk  In  custom's  way, 
Nor  from  tradition  ever  stray.* 

During  the  few  years  of  Br.  Wiberg's  visit  to  the 
United  States,  "fourteen  pamphlets  had  been  published 
against  the  Baptists."**  They  were  only  the  beginning 
of  the  pedo-baptist  pent-up  pen  pictures. 

♦Benedict's  Hi-story.  page  260. 

**Armitage's  History  of  the  Baptists,  page  453. 


MISCELLANEOUS    SUBJECTS. 

CHAPTER    IX.' 

MISCELLANEOUS    SUBJECTS. 


125 


THE       MOTHER       OF       SWEDISH       BAPTIST 
CHURCHES. 

From  the  Baptist  Mariners'  Church,  the  Mother  of 
Swedish  Baptist  Churches  both  in  Sweden  and  America, 
was  sent  also  a  sailor  Missionary  to  Denmark  by  the 
name  of  F.  L.  Henrickson.  He  labored  chiefly  in  Odcn- 
see,  where,  after  a  few  years,  he  gathered  a  little  band 
composed  of  "three  brethren  and  three  sisters,  and  on 
the  twenty-sixth  of  April,  1852,  organized  the  First  Bap- 
tist Church  of  that  city.  Brother  Kobner,  the  associate 
laborer  with  Brother  Oncken  in  Hamburg,  and  otheis 
from  Copenhagen,  were  present  upon  this  interesting 
occasion,  and  gave  the  hand  of  fellowship  to  the  new 
church.  Brother  Henrickson  was  elected  for  their  pas- 
tor and  in  the  May  following,  he  was  ordained  by  the 
Baptist  Association,  meeting  in  Copenhagen."* 

The  above,  though  not  in  connection  with  the 
Swedish  Mission,  has  been  related  in  order  to  show  the 
missionary  character  of  the  Baptist  ^Mariners'  Church 
and  its  world-spread  members. 

Another  of  the  church's  sailor  members,  the  be- 
loved brother,  Victor  Vierow,  for  many  years  Deacon  of 
the  North  Baptist  Church,  New  York,  who,  while  sail- 
ing with  me,  rose  in  the  ranks  from  a  sailor  before  the 
mast  to  Captain  of  the  vessel  I  left  in  his  charge,  has 
not  only  built  a  Baptist  church  at  Wisby  in  Sweden,  his 

♦Eleventh    Annual    Report    of    the    New    York    Baptist    Female 
Bethel  Union'. 


126  THE    SWEDISH    BAPTISTS. 

native  town,  at  a  cost  of  four  thousand  dollars,  but  also 
for  many  years  has  contributed  largely  to  the  support  ot 
its  pastor,  the  North  Church  and  its  Sunday  School  hav- 
ing also  assisted  in  the  latter  object. 

FIRST  SWEDISH  BAPTIST  CHURCH  OF  NEW 
YORK. 

As  from  the  old  South  Church  in  the  year  1847  the 
First  German  Baptist  Church  of  New  York  was  organ- 
ized, so,  twenty  years  later-,  from  the  Baptist  Mariners' 
Church  was  organized  the  First  Swedish  Baptist  Church 
of  New  York,  composed  of  about  thirty  members,  which. 
in  1897,  had  multiplied  tenfold.  From  the  same  church 
has  also  sprung  up  the  First  Swedish  Baptist  Church  of 
Brooklyn,  with  a  membership  of  nearly  five  hundred. 
Both  of  these  churches  own  very  pleasant  places  of  wor- 
ship, and  have  been  blessed  with  the  watchful  care  of 
most  devoted  and  excellent  pastors,  Rev.  A.  P.  Ekman 
of  the  former  and  Rev.  O.  Hedeen  of  the  latter.  He  has,^ 
however,  accepted  a  call  as  Professor  in  the  Swedish 
Theological  Department  of  the  Chicago  University.  His 
place  in  Brooklyn,  fortunately,  has  been  well  filled  by 
Rev.  O.  J.  Engstrand,  one  of  the  Chicago  pastors,  who 
has  proved  to  be  a  great  blessing  to  the  church.  Since 
the  above  was  written,  a  Second  Swedish  Baptist 
Church,  a  branch  of  the  latter,  has  been  formed.  Their 
location  is  in  a  fine  and  favorable  part  of  Brooklyn,  and 
good  progress  is  expected. 

The  organizer  of  the  Swedish  church  in  New  York 
was  the  beloved  brother,  R.  E.  Jeanson,  who,  as  agent 
of  an  emigrant  institution,  was  enabled  to  do  a  great 
amount  of  good  to  his  countrymen.  He  was  one  of  the 
members  of  the  Gothenburg  Baptist  Church,  but,  like 
many  others,  on  account  of  being  a  Baptist,  had  to  leave 
the  country.  Space  will  not  allow  of  referring  more  to 
his  extensive  labors  and  influence.  He  is  now  settled  at 
Des  Moines,  Iowa. 


MISCELLANEOUS    SUBJECTS.  127 

SPIRITUAL  HELP  FROM  ENGLAND. 

Early  in  the  present  century  an  engineer  named 
Samuel  Owen  from  England  went  to  Sweden  and  set  up 
a  foundry.  He  built  the  first  little  steamboats  that  plied 
on  the  waters  near  Stockholm.  Seeing  the  low  spiritual 
state  of  the  Swedes,  he,  himself  a  Methodist,  sent  for  a 
preacher  of  the  same  denomination  in  the  year  1826  to 
come  and  labor  among  the  Swedes.  His  name  was  Ste- 
vens. He  returned  to  England  in  1830,  when  George 
Scott  took  his  place.  He  proved  himself  to  be  a  good 
and  devoted  missionary,  who  soon  acquired  the  Swedish 
language  so  that  he  could  preach  in  the  same,  and  suc- 
ceeded at  Stockholm  in  gathering  quite  a  company  of 
pious  people  who  met  in  private  houses.  Faithful  to 
Wesley's  views- of  adhering  to  the  State  Church,  no  mat- 
ter how  bad,  he  did  not  encourage  any  separation  from 
the  Church.  He  labored,  also,  to  promote  temperance 
and  distributed  Bibles  among  the  people.  His  labors 
met  with  such  success  that  in  1834  it  was  proposed  to 
build  a  church.  The  application  for  a  license  to  do  so 
was  sent  to  the  magistrates,  who  referred  it  to  the  ven- 
erable Consistory  of  Stockholm.  They  opposed  the  ap- 
plication, saying  "that  they  (the  Methodists),  according 
to  the  ideas  of  the  State  Church,  could  not  very  well  es- 
cape to  be  counted  as  fanatics,"  and  the  reasons  given  by 
these  "right"  or  "wrong"  reverends  were  "that  they, 

THE  METHODISTS,  DID  NOT  DANCE, 

go  to  theatres,  or  indulge  in  other  innocent  amusements 
which  God  has  given  us  for  a  revival* betw-een  our  labors. 
One  of  them  said,  or  rather  asked:  "Is  not,  then,  our 
evangelical  doctrine  a  divine  truth  and  the  true  way  to 
salvation?  And  when  we  took  the  clerical  oath  that  we 
should  with  life  and  blood  defend  the  pure  evangelical 

•Swedish   ■word,    vederquickelse. 


128  THE    SWEDISH    BAPTISTS. 

doctrine,  did  we  then  mean  some  other  doctrine,  or  was 
the  oath  only  an  empty  phrase?" 

For  the  information  of  the  readers,  I  will  state  that 
the  priests  never  were  required  to  take  such  an  oath.  If 
they  ignorantly  imagined  that  they  had,  they  were  in- 
genious enough  to  change  the  cards,  and  with  the  life 
and  blood  of  others,  not  of  their  own,  defend  the  evan- 
gelical doctrine. 

In  spite  of  their  remonstrances,  however,  the  civil 
authorities,  being  more  enlightened,  consented  to  the 
church  being  built.  It  was  opened  in  1840  (being  built 
apparently  for  a  prominent  Englishman,  Mr.  Owen, 
whose  chaplain  Mr^  Scott  was  considered  to  be),  and 
called  the  English  Church.  Mr.  Scott  escaped  for  a 
short  time  any  legal  persecution,  but  on  his  return  from 
the  United  States,  whither  he  had  gone  to  collect  funds 
for  the  meeting  house,  he  was  set  upon  by  the  mob  as 
service  was  about  to  begin  in  the  church.  He  fled,  how- 
ever, to  a  room  in  the  rear,  where  his  enemies  could  not 
find  him,  and  thus  escaped  with  his  life.  Hearing  that 
the  mob,  that  is,  the  subordinate  tools  of  the  priests  or 
their  defenders  of  the  faith,  intended  to  kill  him,  he  se- 
cretly managed  to  get  aboard  of  a  steamer  bound  for 
England.  The  cause  of  the  uproar  was  a  report  that 
while  in  the  United  States  he  had  told  something  about 
the  immorality  and  drrmkenness  of  the  Swedes,  which 
report,  with  additional  lies,  was  exaggerated  in  the  Swe- 
dish papers  of  America  and  sent  to  Stockholm,  where, 
both  in  the  theatres  and  the  press,  he  was  ridiculed. 

Had  Mr.  Scott,  when  coming  to  Sweden,  bravely 
proclaimed  Christianity  as  held  by  the  Methodists,  and 
organized,  lawfully  or  not,  Methodist  churches,  he  conld 
not  have  fared  worse.  And  there  would  probably  have 
been  three  times  as  many  Methodists  in  Sweden  as  there 
are  now. 

The  company  he  gathered  and  instructed  to  stick  to 
the  church,  under  the  leadership  of  Mr.  Rosenius,  a 
learned  and  eloquent  man,  became  the  most  bitter  op- 


MISCELLANEOUS    SUBJECTS.  120 

posers  of  free  relij^ion,  whether  held  I)y  Lutherans, 
Methodists,  or  iJaptists,  especially  the  latter,  thoiiji^h  they 
did  not  encourag-e  persecutions  by  fines  or  imprison- 
ment, but  only  by  pen  and  tono^ue.  Mr.  Rosenius,  who 
for  some  time  was  supported  by  the  Foreit^ni  Evansi^elical 
Society  of  the  United  States,  did,  nevertheless,  in  public 
debate,  as  well  as  privately,  speak  against  religious  lib- 
erty, w^anting  it  only,  puritan  like,  for  himself  and  his 
party. 

The  church,  which  had  been  built  chiefly  by  English 
and  American  Methodists,  came  into  the  hands  of  a  State 
Church  party  most  inimical  to  free  relig-ion.  But  from 
those  intolerant  puritans  has  sprung  up  another  Lutheran 
party  with  nobler  plans  and  purposes,  of  which  an  ac- 
count will  be  given  in  chapter  XIV. 

SPIRITUAL  HELP  FROM  SCOTLAND. 

Among  the  priests  in  southern  Sweden  were  several 
right-minded  and  evangelical  men  who  had  observed 
with  interest  the  grand  secession  of  the  free  church  party 
in  Scotland,  and  watched  with  admiration  the  good  re- 
sults of  that  movement.  They  felt  the  need  of,  and  be- 
came anxious  to  start  a  similar  movement  in  Sweden, 
and  in  order  to  do  so,  one  of  them,  Dr.  Hafnmar,  issued 
a  weekly  paper  called  the  "Church  Friend."  advocating 
religious  liberty  and  denouncing  persecutions,  exposing 
also  the  intrigues  of  the  high-church  party.  To  encour- 
age them,  came  a  clergyman  named,  Lumsden,  from  the 
Free  church  of  Scotland,  who  preached  in  different 
places  of  the  country  and  kept  up  the  interest  in  a  Free- 
church  direction.  The  plan  was  that  when  about  thirty 
thousand  persons  had  become  converted  and  enlightened 
enough  about 

FREE-CHURCH  PRINCIPLES 

they  were  to  secede  from  the  State  Church.  They  wished 
to  make  sure  of  a  free-church  loaf  before  they  gave  up 
the  loaf  of  the  State  Church. 


130  THE    SWEDISH    BAPTISTS. 

"VAIN  MAN  WOULD  BE  WISE." 

But,  in  the  meantime,  Baptist  principles  had  become 
known,  and  the  few  enhg-htened  Lutherans  became  Bap- 
tists, Then  the  Free-church  movement  under  priestly 
leaders  was  dropped  for  about  twenty  years  or  until  1878, 
when  the  puritan  State  Church  movement  proved  un- 
satisfactory to  the  greatest  numjjer. 

As  an  illustration  of  how  cautious  and  careful  those 
would-be  seceders  were,  I  will  mention  that  when 
Brother  Mollersward,  who  was  an  intimate  friend  of 
theirs,  on  a  visit  to  the  editor  of  the  new  paper,  asked 
why  he  did  not  separate  himself  with  his  friends  from 
the  State  Church,  and  form  themselves  into  free  churches, 
he  answered  only  in  the  following  distrustful  but  sig- 
nificant and  laconic  manner:  "I  have  a  wife  and  nine 
children." 

Although  the  objects  of  those  well-meaning  priests 
were  not  realized,  yet  God  used  them  for  a  good  purpose 
in  advancing  and  promoting  His  cause  and  king-dom. 

The  information  which  through  their  paper  was 
spread  through  the  land,  was  of  great  benefit  to  all 
God's  people  there,  and  can  never  be  enough  appre- 
ciated. The  persecuting  high-church  party  were  en- 
rag'ed  against  it,  and  called  it  the  "church  enemy,"  in- 
stead of  the  "church  friend." 

NORRLAND  AND  DALARNA. 

In  these  two  northern  provinces,  a  work  of  grace 
was  in  progress  during  the  middle  of  the  century.  It 
was  strictly  Lutheran  in  character,  but  not  in  strict  har- 
mony with  the  forms  of  the  State  Church.  All  who  par- 
ticipated in  the  movement  w^ere  subject  to  fierce  per- 
secutions by  the  clerical  authorities,  and  were  obliged  to 
leave  the  country  and  flee  to  America. 

The    Lutheran    despotic    government    did,    however, 
more  harm  to  itself  than  to  the  hated  exiles. 


MISCELLANEOUS    SUBJECTS. 


SPIRITUAL  HELP  FROM  AMERICA. 


131 


During  the  decade  of  1840  there  was  a  sailor  mis- 
sionary in  each  of  the  two  seaports,  Stockhohn  and  Goth- 
enburg-, appointed  and  supported  by  the  American  Sea- 
men's Friend  Society  of  New  York.  Their  names  were 
F.  O.  Nelson  and  Olof  Peterson.  Both  of  them  had 
been  converted  in  America  while  following  the  sea,  and 
embraced  Methodist  views.  Together  with  their  wives, 
they  exerted  a  good  influence  on  friends  and  neighbors 
as  well  as  on  the  men  of  the  sea. 

THE  RELIGIOUS  ASPECT  OF  SWEDEN. 

The  decades  of  1830  and  1840  may  be  called  a  hope- 
ful period,  during  which  much  "faflow  ground"  was 
broken  up,  so  that  the  Gospel  seed  afterward  sown  by 
the  Baptists  did  not  wholly  fall  "among  thorns." 

An  evangelical  priest  by  the  name  of  Sellergren 
preached  the  Gospel  in  Smoland,  and  drew  great  crowds 
from  neighboring  places.  This  was  also  during  the 
transition  period,  and  wherever  such  men  preached  they 
had  many  hearers. 

FAILURE  OF  STATE  CHRISTIANITY. 

In  view  of  the  utter  failure  of  establishing  Chris- 
tianity by  law,  either  in  one  country  or  another,  it  may  be 
interesting  to  meditate  upon  what  higher  position,  both 
temporally  and  spiritually,  Sweden,  in  comparison  with 
other  countries,  would  have  occupied  if  Gustavus  Vasa 
had  proclaimed  full  religious  liberty,  instead  of  a  com- 
pulsory acceptance  of  one  form  of  religion  for  another. 
Her  preachers  would  now  have  been  as  renowned  as  any 
in  the  world — a  Swedish  Moody  would  have  been  as 
natural  as  an  American;  a  Swedish  Whitefield  or  Spur- 
geon,  as  natural  as  any  in  England.  It  is  religious  lib- 
erty which   has   produced   such   spiritual   giants.      But 


1^2  THE    SWEDISH    BAPTISTS. 

how  has  it  been  in  Sweden?     History  proves  that  the 
condition  has  been  sad  indeed. 

NOT  ONE  FAMED  THEOLOGIAN. 

Although  Sweden  has  in  all  the  higher  branches  of 
life,  in  science  and  art,  produced  some  far-famed  and 
renowned  men,  yet  she  has  never  produced  a  single 
theologian  whose  products  of  thought  or  pen.  from  pul- 
pit or  press,  were  ever  thought  worthy  of  being  pub- 
lished in  a  foreign  language. 

She  has  had  her  warriors,  Gustavus  x\dolphus  and 
Charles  XH.;  her  statesman,  Oxenstjerna;  her  botan- 
ist, Linneus;  her  chemist,  Berzelius;  her  archaeologist, 
Hildebrand;  her  zoologists,  Nilson  and  Loven;  her  en- 
gineer, Ericson;  her  sculptor,  P'ogelberg;  her  discoverer 
of  the  Northeast  Passage,  Nordenskjold;  her  poets,  Teg- 
ner  and  Wallin;  her  historians,  Fryxell  and  Geijer;  her 
seer,  Swedenborg;  her  literary  celebrities,  Victor  Ryd- 
berg  and  P'redrika  Bremer;  her  singers,  Jenny  Lind  and 
Christina  Nilson.  All  these  and  many  others  are  well 
known  in  foreign  lands.    Is  it  not  strange  that 

THREE  CENTURIES  OF  LUTHERANISM 

has  not  brought  to  the  knowledge  of  the  world,  one  sin- 
gle theologian? 

This  sad  proof  of  poverty  of  thought,  genius,  or 
spiritual  insight,  is  a  natural  consequence  of  the  fet- 
tered state  of  mijid  in  which  the  State  has  kept  the  heads 
and  hearts  and  souls  of  its  willing  victims  and  tools  for 
political  purposes.  So  that  on  the  barren  church  fig- 
tree,  with  all  its  boasted  beauty,  when  anybody  looked 
for  fruit,  he  "found  nothing  thereon,  but  leaves  only." 
The  drivers  on  the  State's  overdriven  and  dilapidated 
church  chariots,  with  their  woefully  worn-out  wheels, 
run  in  the  ruts  of  Romanism,  have  in  their  Jehu-like  zeal 
driven  down  and  away  every  semblance  of  spiritual  life 
that  grew  up  or  ever  came  in  their  way.     For  such  zeal, 


MISCELLANEOUS    SUBJECTS.  133 

thcv  have  s'<-'ii^'i"ally  been  promoted  to  the  highest  places 
in  the  church. 

FRUITS  FROM  THE  TREES  OF  KNOWLEDGE 
PLANTED  AT  UPSALA  AND  LUND. 

As  specimens  of  theology  acciuired  at  the  universi- 
ties may  be  mentioned  one  of  Jiishop  Billing,  who,  a 
few  years  ago  said:  "It  was  a  greater  sin  to  refuse 
liaptism  to  fhe  infants  than  to  dash  their  heads  against 
a  stone,  and  thus  kill  them." 

And  about  the  same  time,  Ullman,  also  a  promi- 
nent bishop,  said  concerning  the  celebration  of  the 
Lord's  Supper  by  the  free  church  Lutherans,  that  "it  is 
Satan's  finest  arts."  Such  are  the  fruits  that  grow  on 
the  highest  and  most  cultivated  branches  of  Lund's  and 
Upsala's  celebrated  trees  of  knowledge.  When  such 
are  the  mental  products  of  the  very  learned  and  right 
reverend  superiors  of  the  Church,  what  may  then  be 
expected  of  the  less  learned  and  less  reverend  inferiors, 
wiio  feel  in  duty  bound  in  all  things  to  imitate  the 
higher  orders  of  the  Church,  so  as  to  be  thereby  more 
quickly  promoted? 

l)'ut  whatever  hard  words  they  have  used,  or  are 
still  using,  and  they  are  terrible,  they  cannot  surpass  or 
exceed  in  hatred  or  vituperation  their  doctrinal  church 
fathers,  Luther  and  Melancthon,  in  whose  minds  and 
words  everything  that  differed  from  their  views  was  all 
of  the  devil.  Melancthon,  speaking  of  the  Baptists,  said: 
"One  anabaptist  is  better  than  another,  as  much  as  one 
devil  is  better  than  another,"  "It  is  the  devil  that  makes 
them  callous  to  death."  He  looked  upon  them  "as  a 
diabolical  set  not  to  be  tolerated."  About  the  Zwing- 
lians,  Luther  said  that  they  "are  a  set  of  diabolical  fa- 
natics, they  have  a  legion  of  devils  in  their  hearts,  and 
are  wholly  in  their  power."  But  Zwingle  could  retal- 
iate and  said  about  Luther  that  he  "was  not  possessed 
by  one  pure  spirit,  but  by  a  legion  of  devils,"  and  when 


134  THE    SWEDISH    BAPTISTS. 

attempts  were  made  to  reconcile  them,  Luther  replied, 
"No,  no,  cursed  be  such  alliance,  which  would  endanger 
the  cause  of  God  and  men's  souls.  Begone!  you  are  pos- 
sessed by  another  spirit  than  ours."* 

So  that  in  consideration  of  such  legacies  of  views 
and  words  of  the  church  fathers,  due  allowance  must  be 
made  in  passing  judgments  on  their  most  zealous  and 
dutiful  sons  of  the  same  church. 

LUTHER'S  "HAILSTONES  AND  COALS  OF 
FIRE." 

Some  historians,  among  them  Robertson,  in  his 
"Life  of  Charles  V.,"  have  strangely  enough  endeavored 
to  make  apologies  for  the  harsh  and  abusive  language  in- 
dulged in  by  the  reformers  on  account  of  the  spirit  of 
the  times  in  their  days,  which,  as  they  thought,  required 
such  denunciatory  and  violent  expressions  "for  better 
effect."  But  no  more  than  the  red  bloody  stains  of  per- 
secution can  be  got  out  by  apologies  can  the  black 
stains  of  blackguardism  be  removed  by  vain  efforts  of 
historical  whitewashers,  though  with  the  best  of  mo- 
tives. What  is  wrong  in  one  century  must  be  wrong  in 
another,  else  wrong  is  not  always  wrong. 

We  do  not  read  anywhere  of  one  good  effect  on  the 
minds  of  those  against  whom  the  reformers  aimed  their 
poisoned  arrows. 

Waddington  says  that  Luther  sent  out  a  "volley 
of  words"  against  Oecolampadius  and  Zwingle,  terrible 
as  "hailstones  and  coals  of  fire,"  but  they  had  little  or 
no  effect  on  the  Zurich  reformer.**  He  rebuked  Luther 
in  a  letter  for  his  taking  "counsel  of  anger,  self-con- 
ceit, obstinacy,  and  ill-humor,  and  other  passions,"  say- 
ing, "with  what  boldness  and  insolence  they  pass  them- 
selves off  as  justice,  courage,  firmness,  and  dignity. 
Give  up,  I  pray  you,  your  scolding  which  is  disreput- 

*Armitage's  "History  of  the  Baptists,"  pages  403,  404. 
**"Congreg'ationaJ  History,"  pages  433,  434,  435. 


MISCELLANEOUS    SUBJECTS. 


135 


able,  and  cease  to  overwhelm  us  vvilli  hard  words.  Not 
as  though  1  cared  for  such  blasts."  He  lets  Luther 
know  that  the  use  of  such  "unmeasured  language  gives 
cause  to  suspect  there  is  pride  at  the  bottom." 

The  historian  adds  that  "this  impressive  and  digni- 
fied rebuke  Luther  unhappily  met  with  scurrility  too 
coarse  to  repeat."  He  ridicules  the  idea  of  being  at 
peace  with  Zwingle,  and  says,  "Listen  to  this,  you  low 
dog  or  fanatic,  you  who  are  but  an  unreasonable  ass." 

If  Luther  had  thought  he  was  right  in  his  use  of 
abusive  epithets  as  applied  to  the  Pope  or  Henry  VHL 
(the  latter  of  whom  he  called  both  "swine"  and  "block- 
head") he  would  not,  as  he  did,  in  the  most  abject  and 
self-abasing  manner  have  asked  pardon  of  both  of 
them.  To  the  Pope  he  writes,  "I  fully  admit  that  I  have 
been  violent,  hostile,  insolent  toward  the  Pope.  1 
should  have  treated  so  grave  a  matter  with  more  rev- 
erence. I  am  penitent  for  my  conduct.  I  solicit  your 
pardon  for  it  in  the  eyes  of  all  men,  and  I  promise 
you  that  henceforward  I  will  speak  and  act  in  an  en- 
tirely different  manner."  And  again,  "Most  Holy  Fa- 
ther, necessity  once  more  compels  me,  refuse  of  society 
and  dust  of  the  eartli  that  I  am,  to  address  your  exalted 
majesty;  and  I  implore  Your  Holiness  to  listen  to  the 
bleatings  of  the  poor  lamb  that  now  approaches  you." 
And  further  on,  "I  have  been  filled  with  grief  at  the 
misfortune  of  being  suspected  of  disrespect  toward  the 
pillar  of  the  church — I,  who  have  never  had  any  other 
wish  than  to  assert  and  defend  its  honor,"* 

LUTHER'S  ABJECT  APOI^OGY  TO  HENRY  VHL 

Luther's  "own  friends,  offended  by  the  tone  of  his 
address  to  Henry  VHL,"  finding  that  he  "gained 
nothing  by  mere  invective  and  vituperation"  induced 
him  to  write  an  apology  to  his  majesty,  it  being  under- 
stood that  he  was  about  to  establish  the  reformation 
in  England." 

♦Congregational  History,  pages  302,  303. 


136 


THE    SWEDISH    BAPTISTS. 


If  Luther's  friends  disapproved  of  his  coarse  out- 
bursts, in  the  second  century,  why  should  his  friends 
or  any  historians  extenuate  them  in  these  latter  cen- 
turies? 

"Most  serene  king,"  writes  Luther  to  Henry  VIIL, 
"most  illustrious  prince,  I  should  be  afraid  to  address 
your  majesty  when  I  remember  how  much  I  have  of- 
fended you  in  the  book,  which,  under  the  influence  of 
bad  advice,  rather  than  of  my  own  feelings,  I  published 
against  you  through  pride  and  vanitv."*  "I  blush 
now  and  scarcely  dare  raise  my  eyes  to  you.  I,  who 
by  means  of  these  workers  of  iniquity,  have  not  feared 
to  insult  so  great  a  prince,  I,  who  am  a  worm  and  cor- 
ruption, and  who  merit  contempt  and  disdain." 

"Prostrate  in  all  humility  at  your  feet,  I  beg  and 
beseech  your  majesty,  by  the  cross  and  glory  of  Christ, 
to  pardon  me  my  offences,  according  to  the  divine  pre- 
cept. If  your  majesty  thinks  proper  that  in  another  work 
I  should  recall  my  words  and  glorify  your  name,  vouch- 
safe to  transmit  to  me  your  orders.  I  am  ready  and  full 
of  good  will.  What  is  Luther  compared  with  your  ma- 
jesty?   Nothing,"  etc.""* 

As  the  king  only  vouchsafed  him  a  disdainful  and 
scathing  reply  in  return  for  his  contemptible  sycophancy 
and  fulsome  eulogy,  it  is  probable  that  Luther  repented 
more  sincerely  for  writing  the  letter  to  the  king  than 
for  writing  the  book  against  him.  It  would  have  been 
well  if  he  had  not  written  either  book  or  letter.  Truly, 
"the  wrath  of  man  worketh  not  the  righteousness  of 
God."  And  Luther's  wrath  was  no  exception.  Nor  has 
the  wrath  of  his  followers  in  Sweden  or  elsewhere,  by 
their  attacks  on  all  who  differ  from  them,  accomplished 
anything  for  the  coming  of  Christ's  kingdom. 

Thanks  be  unto  God  that  many  in  Sweden  have 
seen  the  error  of  their  former  blustering  ways,  and  have 
had  grace  given  them  to  acknowledge  publicly  their  of- 
fenses against  certain  brethren. 


♦Like  Adam,  he  blames  somebody  else. 
♦Congregational  History,   iiages  466,  467. 


SAILOR     MISSIONARY     WORK. 


CHAPTER    X. 


137 


SAILOR  MISSIONARY  WORK  IN  SWEDEN. 


"The  abundance  of  the 
sea  shall  be  convert- 
unto  thee." 

—Isaiah. 


GOD  MADE  USE  OF  SAILORS. 

It  is  a  remarkable  and  unique  circumstance  that 
the  first  known  Swedish  Baptist  and  ordained  minister 
of  that  denomination  in  America,  should  have  been  a 
sailor;  that  the  first  Baptist  minister  in  Sweden,  Rev.  F. 
O.  Nelson,  should  have  been  a  sailor;  that  the  one 
whom  God  in  His  providence  made  instrumental  of  mak- 
ing known  the  principles  of  the  Baptists  to  the  Swedes, 
should  have  been  a  sailor;  that  the  first  Swedish  Pro- 
fessor and  Doctor  of  Divinity  in  the  United  States,  Rev. 
J.  A.  Edgren.  should  have  been  a  sailor;  that  the  first 
President  and  Professor  of  the  Baptist  Seminary  at  Stock- 
holm, Col.  Broady,  should  have  been  a  sailor  (he  be- 
longed to  the  marine  of  the  Swedish  navy  as  a  subaltern 
officer,  called  cannonier,  before  he  came  to  America); 
and  last,  that  the  first  one  baptized  in  Sweden  in  1848, 
Rev.  S.  C.  Nelson,brother  of  F.  O.  Nelson,  should  have 
been  a  sailor. 

And  it  is  very  remarkable  also,  that  a  sailor,  Cap- 
tain Tubbs,    of   Philadelphia,    was    the  appointed  means 


138  THE    SWEDISH    BAPTISTS.  '■ 

su])ject  of  baptism,  while  sojourning"  at  his  home  in  Ham- 
burg during  the  winter  of  1830-31  (?)  which  intercourse 
between  them  subsequently  resulted  in  the  baptism  of 
Br.  Oncken  and  six  more  believers,  by  Rev.  Dr.  Barnas 
Sears,  in  the  river  Elbe  on  the  night  (for  fear  of  the 
Lutherans)  of  April  22,  1834. 

Several  other  cases  ol  sailors  being  sent  out  by  the 
Baptist  Mariners'  Church  as  preachers  and  missionaries 
to  Sweden  and  Denmark  have  previously  been  recorded, 
or  will  be,  in  this  chapter.  The  above  mentioned  are 
only  such  as  were  the  first  in  those  several  spheres. 


REPORT  OF  CHARLES  MOLLERSWARD, 

who,  like  Edgren,  was  converted  in  America  and  united 
with  the  Baptist  Mariners'  Church.  He  was  second  of- 
ficer in  the  same  ship  that  brought  Wiberg  to  New 
York. 

Some  time  afterward  he  was  appointed  as  mission- 
ary in  Sweden,  and  preached  with  great  success  in  many 
parts  of  the  land,  as  the  following  letters,  written  dur- 
ing the  year  1859,  will  manifest: 
"To  Rev.  Ira  R.  Steward: 

"You  will  doubtless  be  much  encouraged  to  hear 
that  the  cause  of  righteousness  and  truth  is  making  great 
progress  in  this,  my  native  land.  It  is  not  by  those 
great  awakenings  of  large  masses  instantaneously,  as  we 
hear  has  been  the  case  in  America,  England,  and  other 
parts  of  the  world;  but  in  a  still,  quiet,  and  unobtrusive 
way.  Throughout  our  whole  country  the  spirit  of  inquiry 
upon  the  subject  of  religion  pervades  tO'  an  encouraging 
extent,  while  many  have  been  led  to  choose  that  better 
part  which  cannot  be  taken  from  them.  We  can  truly 
say  the  Lord  has  done  great  things  for  us,  and  it  would 
be  the  height  of  ingratitude,  if  not  a  great  sin,  in  us, 
to  refuse  humbly  and  thankfully  to  make  it  known.  My 
'fears  arc  that  my  feelings  of  joy  shall  be  permitted  to  give 


SAILOR     MISSIONARY     WORK. 


139 


too  brio-ht  a  picture  of  the  progress  of  the  good  work,  as 
I  contrast  the  present  with  the  past.  J'Inveloped  in  spir- 
itual darkness  a  few  years  ago,  there  is  now  scarcely  a 
jirovince  in  the  whole  country  where  may  not  be  found 
clustered  together  little  bands  of  believing  disciples, 
avowing  allegiance  to  the  Heavenly  King;  and  the  de- 
velopments are  more  and  more  that  this  is  a  season  of 
the  gracious  visitation  to  our  land  and  people.  I  have 
spent  much  of  my  time  in  the  south  of  Sweden,  trav- 
eling from  place  to  place,  preaching  the  Gospel  to  large 
congregations,  who  willingly  assembled  day  after  day. 
From  many  of  the  priests  of  the  State  Church  I  have, 
unaccountably  to  me,  been  courteously  received;  while 
from  many  others  I  have  been  violently  persecuted  who 
have  zealously  endeavored,  in  all  ways,  to  hinder  my 
work,  rendering  it  at  times  exceedingly  difificult  to  es- 
cape the  grasp  of  infuriated  enemies,  who  oppose  the 
spread  of  vital  godliness. 

"My  dear  friends  in  America,  where  no  barriers  are 
thrown  in  the  way  of  the  Gospel,  can  form  no  idea  of 
the  difBculties  encountered  by  those  who,  in  this  land, 
are  striving  to  extend  the  knowledge  of  the  dear  Re- 
deemer; yet  is  God  pleased  to  smile  graciously  upon  our 
labors,  and  to  give  great  success  to  his  truth.  I  am 
continually  receiving  the  gladdening  evidences  that  the 
word  of  tiie  Lord  is  not  bound,  and  does  not  return 
void. 

"May  we  continue  to  be  remembered  in  your 
prayers !" 

Another  letter,  written  later  in  the  same  year,  con- 
tained the  following: 

LARGE  CONGREGATIONS. 

"I  have  made  visits  in  thirty  parishes  in  Sweden, 
and  two  cities  in  Denmark.  I  have  generally  preached 
twice,  and  sometimes  three  times  a  day;  my  congre- 
gations have  invariably  been  large,  sometimes  numbering 


140 


THE    SWEDISH    BAPTISTS. 


two  thousand  or  three  thousand.  I  have  preached  in 
farmers'  houses,  barns,  blacksmiths'  shops,  and  in  the 
open  air,  and  I  have  witnessed  in  an  unusual  manner 
the  mig-hty  power  of  the  word  of  the  Lord,  and,  at  the 
same  time,  much  opposition  from  enemies  to  the  truth; 
but,  under  all  the  vicissitudes,  the  Lord  has  man- 
ifested his  love,  and  the  riches  of  His  grace  to  my  heart. 
He  has  permitted  me  to  rejoice  over  the  conquests  ot 
truth  every  day." 

GREAT  OPPOSITION. 

"Opposition  has  been  great  at  Roke.  Being  in- 
vited to  preach,  I  had  not  spoken  over  a  quarter  of  an 
hour,  to  a  very  large  congregation,  when  from  thirty  to 
forty  ruffians,  half  drunk,  entered  the  room,  and  forbade 
me  to  speak  any  longer.  To  fall  into  the  hands  of 
these  ruffians  was  by  no  means  desirable.  I  therefore 
quietly  dispersed  the  people,  while  I  made  an  attempt 
to  escape  into  an  adjoining  room;  six  or  seven  men 
seized  me  to  drag  me  away  by  force;  some  friends  as- 
sisted me  into  a  room  and  I  barred  the  door;  a  most 
terrible  uproar  was  now  raised  outside.  After  a  time, 
the  church  council  and  the  priest's  servant  were  an- 
nounced, to  whom  I  immediately  opened  the  door.  They 
now  read  to  me  the  new  conventicle  placard,  and  forbade 
my  preaching  any  more  in  that  parish,  as  I  was  a 
Baptist.  While  the  ruffians  were  engaged  with  the 
church  council,  I  made  my  escape;  and,  traveling  through 
mud  and  darkness,  I  reached  safely  a  farmer's  house  in 
a  neighboring  parish,  while  the  ruffians  sought  me  in  vain 
during  the  night. 

THE  PREACHER  EIRED  AT. 

"At  Mala  I  preached  in  the  open  field.  A  pistol 
shot  was  fired  at  me,  but  I  proceeded  with  preaching,  as 
though  nothing  had  happened."    And  while  speaking  of 


SAILOR    MISSIONARY     WORK.  14I 

Other  instances  of  persecution,  he  closes  by  saying:  "The 
glory  be  to  the  Lord  I  can  say  that  my  witness  for  the 
truth  has  been  richly  blessed,  and  that  souls  have  been 
converted;  how  many,  shall  be  revealed  in  that  day." 

DR.  EDGREN,  TRANSLATOR    AND    COMMEN- 
TATOR, 

another  sailor  missionary  before  referred  to,  was  one 
of  the  first  teachers  in  the  Theological  Seminary  at 
Stockholm;  his  works,  as  the  first  Swedish  teacher  in 
the  Theological  department  at  Morgan  Park  for  Scan- 
dinavians, are  well  known  by  American  Baptists.  He  has 
published  several  exegetica'l  works,  both  in  English  and 
Swedish;  his  latest  efforts  being  the  translation  of  the 
New  Testament  into  Swedish,  with  comments. 

PROGRESS  OF  THE  MISSION. 

In  1858,  the  pastor  of  the  Baptist  Mariners'  Church 
reported,  in  a  letter  to  the  New  York  Baptist  Asso- 
ciation held  in  ]^)rooklyn,  the  following,  as  showing  the 
progress  in  Sweden;  after  referring  to  its  origin,  he  says: 
"There  are  now  forty-five  churches  and  2,105  members. 
There  have  been  baptized  in  that  field  the  last  year 
1,292  persons."  He  reported  in  the  same  letter  con- 
cerning Brother  Nelson,  that  "he  had  baptized  in  Minne- 
sota 150  Swedes,  and  organized  four  small  churches." 

In  1867,  nearly  ten  years  later,  there  were  in  Swe- 
den 10  associations,  191  churches,  and  7,478  members. 

^IRS.  PUTNAM  ON  THE  SWEDISH  MISSION. 

"As  we  trace  the  progress  of  Baptist  principles  in 
Sweden  (writes  Mrs.  Putnam  in  1868)  we  must  remem- 
ber all  the  obstacles  which  impede  their  onward  course. 
All  the  wealth  and  power  and  influence  of  tlic  hierarchy 


142 


THE    SWEDISH    BAPTISTS. 


were  employed  to  crush  out  this  heresy  and  to  silence 
the  voice  of  the  preacher.  Blows,  fines  and  imprison- 
ments were  meted  out  to  pastors  and  people.  Men  cast 
out  their  names  as  evil,  and  often  friends  and  rela- 
tives disowned  them.  Yet,  notwithstanding  all  these 
trials  and  dif^culties,  we  find  the  cause  of  God  and  of 
truth,  steadily  advanced." 

"Thus  the  streams  of  the  river  of  life  are  making 
glad  the  city  of  our  God,  nor  is  the  humble  channel 
through  which  these  streams  were  first  issued  left  to 
barrenness  and  drought.  Replenished  with  the  rain  and 
dew  of  heaven,  it  still  continues  to  send  forth  healing 
waters,  by  which  'the  parched  ground  becomes  a  pool, 
and  the  thirstv  land  springs  of  water.'  " 


THE    LORD'S    WORK    AT    GOTHENBURG.  143 


CHAPTER    XI. 


THE  LORDS' WORK  AT  GOTHENBURG. 

"He  who  in   the  .sphere 
assigned    him;    whether 
it  be  high  or  low, 
labors  faithfully  for 
right  and   freedom,   is 
laboring    for   the    over- 
throw   of    the    enemies 
of  the   kingdom   of  God    over 
the  whole  earth." 


I  MY  RETURN  TO  SWEDEN. 

In  the  month  of  May,  1861,  accompanied  bj  my 
wife,  a  daughter  of  Rev.  Ira  R.  Steward,  I  returned  to 
Sweden,  having  sold  for  the  Chihan  owners,  the  ship,  St. 
Vincent  de  Paul,  at  Bordeaux.  I  visited  first  the  breth- 
ren at  Stockholm,  found  them  packed  away  up  in  a  hall, 
where  they  did  not  dare  to  hold  their  services,  during-  the 
hours  that  services  were  held  by  the  State  Church,  for 
fear  of  being  fined.  I  thought  then,  and  have  thought 
ever  since  that  they  conceded  too  much  to  the  claims  of 
the  Swedish  Diana,  great  as  she  was. 

When  Luther  and  Melancthon  set  up  their  creeds, 
Melancthon  asked  Luther:  "How  much  shall  we  con- 
cede to  Rome?"  "Nothing!"'  was  Luther's  quick  reply, 
Alas!  he  conceded  too  much,  as  the  reader  will  have 
noticed  in  the  fifth  chapter  of  this  history. 


144  "^^^    SWEDISH    BAPTISTS. 

NO    CONCESSION    TO    ROME'S    DAUGHTERS. 

Ill  discussing  the  subject,  whether  at  Stockhohii  or 
Gothenburg,  I  held  fast  to  the  principle,  cost  what  it 
would,  that  Baptists  should  never  concede  anything  to 
Rome's  daughters  or  their  progeny,  and  this  principle 
was  carried  out  at  Gothenburg  in  practice  as  well  as  in 
theory      For  my  motto  was  as  follows: 

•'On  the  field  of  battle! 

Be  earnest  in  the  fight; 
Stand  forth  with  manly  courage. 

And  struggle  for  the  right." 

My  subsequent  doings  at  Gothenburg,  to  which 
place  I  went,  proved  my  views  to  be  correct,  and  the 
brethren  at  Stockholm  and  all  over  Sweden,  lovingly  and 
gratefully  approved  of  my  course  as  all  were  benefitted 
thereby. 

I  found  at  Gothenburg,  F.  O.  Nelson,  who,  on  ac- 
count of  the  law  of  banishment  having  been  abolished, 
had  by  royal  grace  been  permitted  to  return  to  Sweden. 

EFFECTUAL  PETITIONS  AND  PROTESTS. 

The  petitions,  prayers  and  protests  of  the  whole  civ- 
ilized world  had  at  last  brought  about  that  change,  but 
not  till  1855  or  1856,  when  six  Catholic  women  were 
banished.  That  capped  the  cHmax;  but  the  voluntary 
exile  of  the  best  people  of  Sweden  by  thousands  was  no 
doubt  a  stronger  reason  for  its  abolition,  as  the  Govern- 
ment found  she  injured  herself  more  than  the  hated 
Christians. 

PERSECUTION  LED  TO  EMIGRATION. 

As  in  England  during  the  seventeenth  and  eighteenth 
centuries,  so  in  Sweden  during  the  nineteenth  century, 
it  was  found  that  tormenting  and  harrassing  the  Chris- 


THE    LORD'S    WORK    AT    GOTHENBURG.  145 

tians  led  to  emigration,  as  figures  relating  to  the  flight 
of  the  Swedes  will  show. 

Before  1850,  there  were  only  a  few  hundred  Swedish 
settlers  in  America,  but  during-  the  following  decade,  or 
during  the  years  of  the  most  violent  rage  and  mania  of 
persecution,  they  had  already  increased  to  more  than  fif- 
teen thousand,  although  their  transit  was  by  the  slow 
sailing  ships,  requiring  a])out  two  months  for  the  pass- 
age. 

There  are  many  causes  besides  intolerance,  for  the 
great  increase  of  later  decades.  The  present  number  is 
1,200,000 — about  half  of  whom  were  born  in  Sweden,  the 
other  half  in  this  country,  who,  with  their  children,  are 
rapidly  assimilating  with  the  American  people. 

FIRST  WORK  AT  GOTHENBURG. 

I  found  Brother  Nelson  with  his  wife  and  from  six 
to  a  dozen  persons  holding  private  meetings  in  various 
homes.  The  prospect  looked  doubtful  and  dreary  enough. 
I  felt  it  a  duty  to  assist  them,  and  so  concluded  to  give 
up  my  business  at  sea  for  some  time. 

BAPTISTS  CHARGED  WITH  DOING  THINGS  IN 
A  CORNER. 

Shortly  after  my  arrival,  I  attended  the  funeral  of  a 
little  nephew.  Two  priests  were  present,  who,  in  conver- 
sation, said  that  the  heretic,  Nelson,  with  some  of  the 
same  sort  held  meeting-s  in  out-of-the-way  places  so  as 
not  to  be  found  by  the  authorities.  This  hint  was  suf- 
ficient. These  priests  did  not  know  me  then.  Their 
words  were  reflected  upon,  and  on  meeting  with  Nelson 
I  told  him  that  I  would  build  a  house  with  a  hall  for 
worship,  in  a  prominent  place,  where  everybody  could 
see  it.  On  one  side  of  the  Alameda,  a  public  promenade 
for  the  City  of  Gothenburg.   I   found,  providentially,  a 


146  THE    SWEDISH    BAPTISTS. 

vacant  corner  lot  fronting  forty-six  feet  on  the  prome- 
nade, and  sixty-seven  feet  on  the  side  street.  The  lot 
had  been  vacant  a  long  time,  becanse  the  price  was  con- 
sidered too  high — $1,350.  I  bought  it  immediately,  and 
in  July  commenced  building  a  two-story  house,  the  hall 
for  worship  being  thirty  feet,  by  forty-five  feet  in  front. 
While  the  building  was  going  on,  remarks  about  the 
proposed  use  of  the  hall  troubled  the  builder — some  say- 
ing it  was  for  Catholics,  some  for  Mormons,  and  some, 
better  informed,  said  it  was  for  Baptists.  I  told  the 
builder  if  it  troubled  him,  to  make  at  once  a  signboard, 
the  whole  length  of  the  house,  a  foot  wide,  and  have 
painted  on  it  in  big  letters,*  the  words, 

BAPTIST  MEETING  HALL, 

and  have  it  placed  over  the  five  windows  of  the  hall. 
When  it  was  ready,  Nelson,  who  at  first  thought  it  was 
all  right,  now  came  and  begged  me,  for  fear  of  the  con- 
sequences, not  to  put  it  up,  but  I  told  him  I  had  put  my 
hand  to  the  plow  and  ahead  it  must  go. 

"Well,"  said  he,  "God's  will  be  done,"  and  it  was 
done. 

A  SIGNIFICANT  SIGNBOARD. 

People  could  now  read  for  themselves  what  was  ex- 
pected, and  great  was  the  consternation  of  the  priests 
and  the  Bishop.  I  had  stopped  them  from  saying  that  the 
Baptist  doings  "were  done  in  a  corner."  And  they  felt 
now  more  like  the  Philistines  to  say:  "The  Hebrews  come 
forth  out  of  the  holes  where  they  had  hid  themselves." 

On  the  eighth  of  December,  1861,  the  hall  was  ready, 
for  "the  King's  business  recjuircd  haste."  Advertise- 
ments had  been  put  in  the  papers,  among  the  church 

*One    paper   stated    spitefully     that    they    were    two    feet    high. 
The  truth  was,  eight  inches. 


THE    LORD'S    WORK    AT    GOTHENBURG. 


147 


notices,  making-  known  that  preaching  would  be  held  in 
the  Uaptist  Hall,  forenoon  and  evening.*  In  the  fore- 
noon it  was  during  the  time  oi  the  High  Mass  of  the 
State  Church.  Only  once  before  had  such  a  thing  oc- 
curred, and  the  result  was  a  fine,  and  we  expected  the 
same. 

That  forenoon  Nelson  spoke  on  the  following  sul)- 
ject: 

THE  P.AITISTS,  WHAT  ARE  THEY,  AND  WHAT 
DO  THEY  WANT? 

There  was  present  a  priest  who,  I  ol)served,  when 
Nelson  read  the  articles  of  faith,  took  notes  thereof.  After 
the  service  I  gave  him  a  copy  in  print,  telling  him  he 
would  have  it  so  much  more  complete. 

In  the  evening  the  Hall  was  full  of  people,  but  only 
fifteen  or  sixteen  were  Baptists,  six  of  whom  had,  on 
the  fourth  of  August,  in  the  same  year,  been  organized 
into  a  church,  in  my  hired  rooms.    That  was  and  is 

THE    FIRST    BA:^TIST    CHURCH    OF    GOTH- 
ENBURG, 

now  numbering  from  five  to  six  hundred  members,  wor- 
shipping in  a  fine  building  called  the  "Tabernacle,"  cost- 
ing about  twenty-five  thousand  dollars,  ten  thousand  of 
which  was  given  by  Americans.  To  Dr.  Bright,  Mr. 
Rockefeller  and  many  others  great  gratitude  is  due  for 
that  generous  help. 

THE  FIRES  OF  PERSECUTION 

were  soon  started  by  the  bigoted  Bishop  Bjorck  of  Goth- 
enburg, a  man,  whom  to  look  upon,  one  would  take  for 
a  typical  saint,  kind  and  mild-mannered  in  expression, 

*It   was  the   first   time   that   meetings   for  dissenters   were   ever 
advert  isefl. 


148 


THE    SWEDISH    BAPTISTS. 


his  face  always  beaming  with  a  smile  most  benignant.  He 
had,  however,  at  the  Diets  become  known  as  urging  the 
most  exacting  fines  and  severest  punishments  for  dis- 
sent. So  we  knew  well  with  whom  we  had  to  deal  and 
what  to  expect. 

"Yet  in  his  lineaments  you  could  not  trace, 
While  gentleness  her  milder  radiance  threw 

Along  that  aged,  venerable  face 

The  deeds  that  lurked  beneath  and  stained  him  with 
disgrace." 

Those  lines  of  Byron  were  written  in  the  present 
tense;  I  have  changed  them  to  the  past,  for  of  him,  the 
Bishop,  as  of  thousands  of  others  in  Sweden,  one  can 
say:  "They  are  dead  which  sought  the  voung  child's 
hfe." 

THREE    PERSECUTING    KINGS    AND    THREE 
PERSECUTING  ARCHBISHOPS   DEAD! 

Where  are  the  three  heads  of  the  Swedish  State 
Church?  The  kings,  Charles  XIV.;  Oscar  I.,  and  Charles 
XV.,  all  three  Bernadottes  which  sought  the  young 
child's  life?  They  are  dead!  Where  are  the  three  arch- 
bishops of  Sweden,  Wingard,  Holmstrom,  and  Rcuter- 
dahl,  who  were  foremost  in  seeking  to  slay  the  life  of 
the  young  Baptist  child?    "They  are  dead!" 

Nelson  and  I,  by  the  demands  of  the  Bishop, 

"THE  ACCUSER  OF  THE  BRETHREN," 

were  first  cited  to  appear  at  the  Police  Court.  Nelson's 
crime  consisted  in  the  charge  of  preaching  the  Gospel 
of  the  Son  of  God,  mine  for  allowing  such  preaching  in 
my  house.*     Both  charges,  of  course,  served  up  in  legal 

*I  was  there  as  a  foreign  citizen,  and,  as  such,  had  a  risht 
to  admit  people  to  worship  with  me.  The  appeals  to  higher 
courts  were  decided  against  me  on  pretense  of  some  informality 
about    the    security. 


THE  LORD'S  WORK  AT  GOTHENBURG.       i_^(j 

phraseology.  The  judg-e,  however,  after  hearing  us, 
referred  the  case  to  the  City  Court.  On  account  of  Nel- 
son's former  punishments,  that  Court  acquitted  him,  but 
contrary  to  law,  sentenced  me  to  a  fine  of  twenty-six  dol- 
lars, which,  however,  by  costs  of  appeals  to  the  hig-her 
and  highest  courts,  became  doubled.  But  the  popular 
cry  of  shame  and  disgrace  to  the  country  on  account 
of  that  trial  (a  full  account  of  which  is  in  the  archives 
at  Gothenburg)  was  such  that  they  never  troubled  us  any 
more,  even  unto  this  day.  We  could  meet  when  we 
pleasetl,  advertise  the  meetings,  and  do  everything  in  ac- 
cordance with  God's  Word  as  we  thought  best,  "none  to 
molest  us,  or  make  us  afraid."  All  these  blessings  and 
exemptions  from  perseciitions,  which  others  suffered  in 
other  places,  were  certainly  worth  fifty  dollars,  when 
five  thousand  had  been  spent  in  building  the  house, 
which  was  a  free  home  to  the  Baptist  Church  from  1861 
to  1875,  when  a  much  bigger  hall  was  required.  Conse- 
quently, the  Workingmen's  Union  Hall  was  hired  for 
services  at  certain  hours.  No  objections  were  made  to 
having  a  baptistery  arranged  under  the  platform.  This 
hall  served  the  purpose  of  the  Church  during  nine  years, 
till  God  opened  the  way  for  the  more  suitable  "Taber- 
nacle." 


HISTORY  REPEATING  ITSELF. 

Before  this  narrative  was  sent  to  the  press,  the  infor- 
mation had  come  announcing  that  the  First  Church  at 
Gothenburg,  like  a  prolific  mother,  had  given  birth  to 
twin  Baptist  churches,  now  named  the  Second  and  Third. 
And  it  is  very  remarkable,  that  one  of  them,  the  Second 
Church,  with  a  membership  of  sixty  persons,  has  rented 
the  same  hall  built  in  i860,  for  the  use  of  the  First 
Church. 

Not  only  in  that  respect  has  history  repeated  itself, 
but  also  in  the  formation  of  that  church,  which,  like  the 


ISO 


THE    SWEDISH    BAPTISTS. 


Second  Ohnrch  of  the  City  of  New  York,  sprung  into 
existence  through  a  trifling  misunderstanding,  the  latter 
church  having  in  the  year  1770  adopted  a  change  about 
giving  out  the  hymns  during  pubhc  worship,  a  minority 
of  fourteen  rebelled  against  the  innovation  and  formed 
that  year  the  Second  Church.* 

In  Gothenburg,  the  minority  objected  to  the  exclu- 
sion of  the  only  rich  and  prominent  member  of  the 
church,  and  consequently  separated  and  formed  the  Sec- 
ond Church. 

In  that  city  of  more  than  120,000  inhabitants,  widely 
scattered,  there  should  have  been  three  or  four  Baptist 
churches  many  years  ago.  The  Third  Church,  in  more 
pleasant  communion  with  the  first,  has  at  the  same  time 
been  organized  for  the  occupation  of  an  outlying  district 
of  the  city. 

Thus  God  sometimes  makes  his  children's  foolish- 
ness as  well  as  "man's  wrath''  to  praise  him,  and  to  in- 
crease his  work. 

CHURCH  DISRUPTIONS. 

As  rocks  and  shoals,  marked  or  unmarked  by  bea- 
cons are  carefully  put  down  on  the  charts  in  order  that 
navigators  may  avoid  them,  so  a  compilation  of  church 
ruptures  ought  to  be,  if  not  already,  published,  to  serve 
as  a  warning  and  guide  to  inexperienced  churches 
throughout  the  world. 


*See  "Sketches  of  the  First  and  Second  Baptist  Churches  of 
the  City  of  New  York"  in  the  "New  York  Monthly  Chronicle" 
for   1S49. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS. 


151 


CHAPTER    XII. 
PERFIDIOUS,    PERSISTENT    PERSECUTIONS. 


"Tho  men   who   ignite    tiaemselves 
with  coals  from   the  altar  of  Hades 
in  order  the  more  furiously   to   do 
the  work  of  the  Lord,   are  the  men 
of   whom   Hades  alone  has   cause 
to  be  proud." 

—Brooklyn    Eagle. 

ODE  TO  BIGOTRY. 

"Crowned  with  a  garland  stcep'd  in  tears, 
The  monster,  Bigotry,  appears! 
Offspring  of  hell,  and  death's  all}'; 
Thy  music  is  the  orphan's  cry; 
The  widow's  blighted  heart  thy  feast, 
Thine  agent  the  cold-blooded  priest. 
The  nations'  annals  thou  hast  stain'd, 
The  feeling  heart,  how  deeply  pain'd! 
But  thou,  destroyer,  shalt  be  slain 
And  freedom  reign  on  earth  again." 

:  FOX'S  BOOK  OF  MARTYRS. 

To  give  an  adequate  account  of  the  persecutions  in- 
dulged in  by  the  Swedish  Lutheran  State  Church  from  its 
incipiency  to  the  present  time,  would  require  a  volume 
written  as  big  as  "Fox's  Book  of  Martyrs,"  which,  of 
course,  is  out  of  the  question  in  this  general  account  of 
the  Baptist  mission  in  that  country.  So  much,  however, 
must  be  reported  as  to  let  the  readers  know  that  the  cry 
which  has  gone  forth  to  all  civilized  nations  about  the 
Lutheran  ill-doings,  has  not  been  without  cause. 


152 


THE    SWEDISH    BAPTISTS. 


The  cases  of  persecution,  herein  related,  were  most 
atrocious  from  1840  to  1880,  yet  not  so  bad  as  in  England 
two  hundred  or  three  hundred  years  ago,  nor  worse  than 
in  England's  colonies  before  they  became  the  United 
States.  The  disgrace  to  Sweden  consisted  in  the  fact 
that  her  persecutions  and  crimes  (for  persecutions  are 
crimes)  were  committed  during  an  enlightened  century, 
when  nearly  all  other  civilized  nations  accepted  the  prin- 
ciples of  Roger  Williams,  and  detested  petty  persecutions 
for  religious  opinions. 

An  anomaly  in  the  persecutions  in  Sweden  was  that 
they  were  as  violent  against  the  Christians  of  the  pre- 
scribed creed  as  against  Baptists  or  Methodists,  and  for 
the  most  unnatural  reasons.  In  the  provinces  of  Norr- 
land  and  Dalarna  were  thousands  of  Lutheran  Christians 
who  preferred  the  old  hymn  and  prayer-books  to  the 
new  ones,  which  were  formerly  forced  on  the  people  by 
law.    Thus  Sweden, 

"LIKE    THE    OSTRICHES    IN    THE    WILDER- 
NESS," 

has  proved  herself  cruel  to  her  own  brood.  This  cruelty 
was  urged  on  by  Archbishop  Wingard,  and  afterwards 
continued  by  his  successors  so  long  as  they  had  the  law 
in  their  favor.  And  it  was  not  merely  isolated  cases,  but 
it  was  carried  on  to  such  an  extent,  that  in  Falun,  the 
chief  city  of  the  province  of  Dalarna,  the  prison  was  so 
crowded  with  Lutheran  Christians,  that  if  the  royal  epis- 
copal heresy  hunting  was  to  continue,  new  and  larger 
prisons  must  be  built,  especially  for  the  incarceration  of 
the  most  orthodox  Lutherans  in  Sweden. 

Chevalier  Bunsen,  in  his  "Signs  of  the  Times,"  says: 
"A  constitutional  government,  and  especially  a  Protest- 
ant one,  should  never  condescend  to  make  itself  the  ex- 
ecutioner of  ecclesiastical  censures."  In  Sweden,  how- 
ever, this  rule  could  not  be  applied,  for  the  government, 


rERFllJIOUS,     PERSISTENT     PERSECUTIONS. 


153 


represented  as  it  was,  both  in  eabmet  and  congress  by 
th-e  priests,  was  as  thoroughly  saturated  with  bigotry  as 
the  priests  themselves.  There  were  individual  excep- 
tions, of  course,  in  both  bodies.  Fearing  to  be  charged 
with  exaggeration,  I  will  quote  some  extracts  from  a 
Lutheran  periodical  called  "The  Church  Friend,"  pub- 
lished as  before  stated  by  a  Lutheran  priest  in  favor  of 
more  liberty  and  toleration. 

"In  the  year  1854  at  Bergsjo  Court,  sixty-four  per- 
sons were  fined  Crowns*  1920,  which  sentence  was  by 
"Svea  Royal  Court  of  Appeal'  nullified,  but  by  the  King 
confirmed." 

Further,  at  the  same  place,  Bergsjo,  twenty-seven 
persons  were  sentenced  to  pay  fines.  Crowns  810,  con- 
firmed by  both  Court  of  Appeals  and  the  King.  Again 
in  Glimstad,  a  town  in  north  Helsingland,  seventy-three 
persons  fined  Crowns  2,190,  and  one  hundred  and  eight 
persons  fined  Crowns  3,184.  This  was  certified  to  by 
the  Sheriff,  February  7,  1854. 

Here,  in  only  two  places  and  four  cases,  two  hundred 
and  seventy-two  persons  had  been  sentenced  to  pay 
Crowns  8,104.  When  it  is  considered  that  for  those  Chris- 
tians, a  Crown  was  of  more  value  than  a  dollar  to  the 
people  of  this  land,  we  may  judge  of  their  troubles  and 
distresses.  If  they  had  property  and  would  not  pay,  it 
was  levied  on;  if  they  had  no  property,  they  were  sent 
to  prison. 

It  will  be  noticed  in  the  previous  extract  that,  when 
a  case  first  came  before  the  Court  of  Appeals,  they  did 
not  sanction  the  sentence  till  they  found  that  the  King 
sustained  the  lower  Court's  decision,  thus  showing  their 
deference  to  the  will  in  the  highest  place. 

It  should  be  understood  that  a  sentence  by  the  King 
means  not  himself  alone,  but  that  of  his  cabinet,  the  Min- 
isters of  the  various  departments,  among  which  is  also 
an  Ecclesiastical  Minister,  to  whom  is  in  the  first  place 

*A  crown  is  equal  to  twenty-six  and  one-half  cents. 


JC1  THE    SWEDISH    BAPTISTS. 

referred  matters  of  a  religious  aspect,  and  as  he  and  a 
majority  of  the  Cal^inet  decide,  the  King  signs  the  de- 
cree. The  blame  must  therefore  rest  on  him,  not  for  sign- 
ing what  the  majority  may  think  best,  but  for  having  such 
priest-ridden  bigots  in  his  Council.  The  present  king, 
Oscar  II.,  chooses  generally  better  material.  One  would 
have  supposed  and  expected  that  in  the  King's  Council 
in  1854,  men  could  have  been  found  as  enlightened  as 
the  several  judges  in  the  "Svea  Court  of  Appeals."  But 
alas!  such  was  not  the  case. 

When  the  persecutions  were  carried  on  in  such  a 
manner  against  Lutherans,  we  may  well  cease  tO'  wonder 
at  the  way  in  which  the  despised  Baptists  were  malicious- 
ly maltreated — the  cases  of  which  would  be  too  numer- 
ous to  mention. 


A   SWEDISH   ARCHBISHOP   AND   THE   EVAN- 
GELICAL ALLIANCE. 


In  185 1  when  the  Alliance  met  at  London,  a  sensa- 
tional case  of  unexpected  episcopal  inconsistency  came 
before  it.  The  Swedish  dignitaries  in  church  and  state 
had  supposed  that  their  misdeeds  against  God's  people 
could  be  carried  on  unknown  or  unnoticed  by  the  civilized 
part  of  the  world,  as  if  Sweden  had  been  on  some  other 
])lanet  than  the  earth.  And  being  a  Protestant  kingdom, 
Sweden  was  very  anxious  to  be  ranked  among  the  fore- 
most for  Protestant  principles.  So,  when  the  Archbishop 
Wingard  heard  of  the  Evangelical  Alliance,  that  it  was  to 
meet  at  London,  he  sent  a  letter  to  that  body,  express- 
ing "his  heartfelt  sympathy  with  and  well  wishes  for  the 
Alliance,  and  how  painful  it  was  for  him  that,  owing  to 
his  great  age  and  poor  health,  he  was  unable  to  be  pres- 
ent at  the  meeting." 

How  little  did  this  prelatical  pretender  of  sympathy 
know  how  his  heartlessness  would  be  exposed. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  155 

AN  UNEXPECTED  EPISODE. 

After  the  letter  was  read,  the  Ijanished  Paptist,  F.  O. 
Nelson,  who  had  been  invited  to  be  present,  was  intro- 
duced to  the  audience,  and  related  his  experience  and 
how  he  had  been  persecuted  and  banished  from  his  home 
and  fatherland.  This  was  an  unexpected  episode,  and 
great  was  the  surprise  and  indignation  felt  by  all  pres- 
ent, who  "fell  on  their  knees  and  prayed  for  the  King, 
for  the  country  and  for  the  many  persecuted  Swedes." 

"And  here  at  home,"  says  the  Swedish  "Church 
Friend,"  we  know  nothing  of  all  this.  Lullabies  must 
be  sung  to  keep  the  poor  people  from  waking  up." 

The  editor  closed  his  comments  with  the  following 
prayer:  "May  the  Lord  give  us  grace  that  we  may  soon 
wake  up,  and  with  love  meet  the  innumerable  eyes, 
which  from  all  parts,  visible  and  invisible,  lovingly  look 
upon  us,  and  are  solicitous  for  our  awakening.'' 

INTERCESSIONS      OF      FOREIGN      GOVERN- 
MENTS. 

The  result  was  that  Lord  Palmerston  sent  a  petition 
to  the  Swedish  Government  to  alleviate  the  intolerant 
legislation  against  dissenters.  France  sent  a  similar  pe- 
tion  in  1851. 

During  the  years  1853  to  1856,  petitions  were  sent 
to  the  Swedish  Government  from  different  countries  la- 
menting the  intolerance  existing  in  Sweden. 

In  1854  it  was  recorded  in  the  minutes  of  the  Evan- 
gelical Alliance  which  met  that  year  in  London,  "That 
this  meeting  with  feelings  of  great  pain  and  humiliation 
has  received  information  about  the  persecutions,  which  at 
this  time  continue  in  Sweden." 

Sir  Culling  Eardley,  a  member  of  the  Alliance,  re- 
quested Lord  Clarendon,  then  England's  prime  minis- 


156 


THE    SWEDISH    BAPTISTS. 


ter,  "that  he  would  send  a  petition  to  King  Oscar  I.  to 
promote  toleration  for  dissenters." 

In  a  pamphlet,  the  same  year,  it  says:  "The  religious 
persecutions  in  Sweden  are  becoming  more  and  more 
objects  for  comments  in  nearly  all  newspapers  and  peri- 
odicals of  France,  England  and  the  United  States." 

And  further,  from  New  York  in  the  year  1856,  was 
sent  a  protest  from  a  mass  meeting  of  dififerent  denomina- 
tions to  the  King  of  Sweden  about  the  banishment  of  six 
Catholics. 

ROUSING  THE  SWEDISH  LION. 

Like  the  English,  so  the  Swedish  nation  has  a  lion 
for  its  symbol.  It  is  represented  in  a  national  song  as 
resting,  sleeping  with  open  eyes,  and  dreaming  (of  the 
past)  of  its  "broken  arrows"  ("brutna  pilar"),  and  such 
things  of  ancient  warfare.  Consequently,  it  cannot  see. 
And  it  could  not  see  how  it  made  any  difiference  to  for- 
eigners, how  God's  people  were  treated.  But  after  all 
these  petitions,  protests  and  demonstrations  abroad — es- 
pecially the  protest  from  America  on  account  of  the  ban- 
ishment of  the  Catholics — it  roused  itself  from  its  sleep, 
and  at  last  woke  up  with  a  growl,  a  howl,  and  a  roar,  to 
think  that  foreigners  should  trouble  themselves  so  much 
about  the  persecuted  subjects  of  its  own  lair;  and,  as  a 
result,  at  the  next  Diet,  banishment  for  dissent  was  abol- 
ished, and  to  members  of  the  Lu'theran  Church  was 
granted  the  right  of  worshipping  God  in  private  places, 
at  certain  hours.*  Those  hours  on  Sundays  were  the 
same  as  when  grog-shops,  theatres,  dancehalls,  etc., 
were  allowed  to  be  open.  So  the  meeting  together  of 
God's  people  for  private  worship,  was  by  the  authorities 
looked  upon  as  on  a  par  with  such  places  and  considered 
as  a  great  concession. 

♦Chap.  XV.  on  religious  liberty,  contains  a  full  account  of  that 
change. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  icy 

SWEDISH  PRIESTS  IN  PARIS. 

At  the  EvcUii^-clical  Alliance  held  at  Paris  in  the 
year  1855.  one  of  the  Swedish  prominent  priests  of  free- 
church  proclivities,  was  present  to  represent  the  liberal 
element  of  Sweden.  That  was  Dr.  l>er<:^man,  one  of  the 
leading-  pastors  in  the  southern  parts  of  the  land.  He 
related  to  the  Alliance  how,  at  a  private  meeting  of  Luth- 
erans, "A  student  was  reading  Luther's  Commentary  on 
the  Ejpistle  to  the  Galatians,  when  in  rushed  three  police- 
men with  drawn  cutlasses,  and  drove  the  people  out  of 
the  house.  A  father  with  his  frightened  child  was  sit- 
ting in  a  corner,  when  the  child,  crying  and  convulsed 
with  fear,  asked:  "Father,  Father,  are  we  all  to  be  killed?"' 
After  this  story  was  told,  one  of  two  priests,  also  from 
Sweden,  who  had  come  there  as  defenders  of  the  State 
Church  policy,  spoke  up  and  said  that  he  had  not  heard 
of  any  priests  being-  persecuted.  At  this  impudent  ex- 
pression, a  general  hissing  commenced,  and  some  spoke 
out  and  said:  "Here  is  no  question  whether  the  priests 
are  persecuted  or  not.  The  question  is,  if  they  perse- 
cute." Then  the  chairman  of  the  Alliance,  the  excellent 
French  pastor,  Monod,  gave  a  short  lecture  about  per- 
secutions generally,  during-  which  shouts  of  applause  al- 
most hindered  him  from  speaking;  but  when  he  came  to 
the  closing  words,  and  roared  out  "Shame  on  papal  per- 
secutions, but  three-fold  shame  on  all  protestants  who 
persecute!"  it  seemed  as  if  the  acclamations  would  never 
cease. 

The  two  Swedish  priests,  Nejdel  and  Lundbergson. 
were  not  heard  from  any  more,  and  probably  packed  up 
their  trunks  and  took  the  first  train  home  to  more  con- 
genial quarters. 

All  the  above  was  published  in  "The  Church  Friend" 
in  Sweden  and  by  Dr.  Hammar,  as  before  stated,  a  priest. 
The  periodical  was  published  for  nine  years  in  behalf  of 
religi(nis  liberty,  and  did  great  service. 


158  THE    SWEDISH    BAPTISTS. 

I  have  taken  great  pains  not  to  present  anything 
of  these  matters,  so  degrading  for  the  Swedish  Govern- 
ment, without  absokite  proof  of  their  correctness.  All 
of  them  were  pul^licly  stated  in  a  lecture  at  Gothenburg 
in  1872,  which  was  printed  by  thousands,  and  no  one 
charged  me  with  any  mistake  or  exaggeration. 

For  additional  and  corroborative  proof  of  the  views 
presented  in  connection  with  this  subject  may  be  quoted 
a  few  lines  from  Mackenzie's  Life  of  John  Calvin.*  He 
says:  "It  should  seem  that  there  is  connected  with  the 
act  of  persecution  a  certain  undefinable  pleasure,  which 
is  at  once  the  luxury  and  reproach  of  a  bigoted  and 
malignant  mind.  The  real  ground  of  persecution,  what- 
ever specious  forms  it  may  assume,  is  the  native  deprav- 
ity of  human  nature;  in  decidedly  wicked  characters,  it 
selects  for  its  object  vital  Christianity;  but  where  it  un- 
happily obtains  amongst  religious  persons,  it  must  cer- 
tainly be  ascribed  to  ill-regulated  zeal,  and  a  mistaken 
apprehension  of  the  genius  of  Christianity." 

PLEASURE  AND  PROFITS  OF  PERSECUTIONS 


are  the  real  motives  at  the  bottom  of  all  State  persecu- 
tions. Think  of  the  many  millions  of  confiscated  prop- 
erty that  has  thus  come  into  the  possession  of  unprin- 
cipled rulers,  and  also  of  the  rewards  offered  to  accusers 
and  prosecutors.  Add  to  that  the  "undefinable  pleasure," 
and  how  some  rulers  have  been  "delighted  to  inflict" 
"terrible  penalties." 

One  instance  of  a  thousand  may  suffice  to  show  how 
the  rapacity  of  rulers  has  occasioned  the  most  direful 
persecutions. 

In  the  times  of  Edward  I.  (one  of  the  great  number 
of  England's  unprincipled  kings),  the  Jews  had  suc- 
ceeded in  amassing  great  wealth  which  the  King  wanted. 


►Pages  140,   147. 


rERFIDIOUS.     PERSISTENT     PERSECUTIONS.  159 

He  did  not,  as  in  these  days,  wish  to  borrow  their 
hoarded  gold.  No,  he  had  an  easier  way  under  the  garb 
of  piety  and  as  a  defender  of  Christianity,  to  take  by 
force  all  the  treasures  from  them  and  then  turn  them  out 
of  his  land.  Or,  in  the  words  of  an  historian,  speaking  of 
the  Jews  in  this  case  he  says:  "On  this  people  the  hand 
of  the  remorseless  Edward'  was  instantly  laid.  By  im- 
prisonment, by  tortures,  by  death,  he  extorted  the  miser- 
able earnings  of  their  avarice  and  deceit;  and  finally,  to 
jiii-tify  his  conduct  by  placing  it  under  the  protection 
of  Christian  feeling,  he  banished  the  impoverished  sur- 
vivors as  enemies  of  the  Christian  faith." 

"When  Edward  robbed  the  Jews,  he  pretended  to 
be  taking  vengeance  on  the  enemies  of  God." 

In  commenting  on  such  diabolical  acts,  the  same 
historian  says  that'"all  his  sternness  and  cruelty  in  the 
administration  of  what  he  thought  justice,  sink  into  in- 
significance when  compared  with  his  bloodthirsty  fury 
in  the  peri)etration  of  what  he  must  have  known  to  be 
wrong."  And  again,  "Edward,  the  soldier,  the  states- 
man, and  king,  was  now  rich  with  the  spoils  of  the  un- 
fortunate Hebrews."* 

In  this  chapter,  I  will  only  mention  a  few  cases  out 
of  the  many  hundreds  that  the  bigoted  civil  and  priestly 
authorities  were  "delighted  to  inflict"  on  the  Baptists. 

The  words  "delighted  to  infiict"  are  purposely  used 
as  most  applicable;  they  were  so  used  by  the  editor  of 
the  Evangelical  Christendom,  the  organ  of  the  Evan- 
gelical Alliance,  when  in  1863,  referring  to  the  death  of 
Sir  Culling  Eardley,  the  president  of  the  Alliance,  he 
says  that  "his  name'  is  associated  with  some  of  the  most 
noticeable  instances  in  our  own  times  in  efforts  that  have 
been  made  to  rescue  the  persecuted  from  the  terrible 
penalties  which  a  lingering  but  still  powerful  intoler- 
ance seems  delighted  to  inflict." 

*T^andmark9   of   tho   History   of   England,    by   J.    WHiite,    pp.    54, 
55,   56. 


l6o  ^^^    SWEDISH    BAPTISTS. 

There  is  no  doubt  but  that  in  this  case  the  editor  had 
in  his  mind  the  outrages  committed  in  Sweden. 
Dr.  Armitage  relates  in  his  history  how  "at  the  Baptist 
anniversaries  in  Chicago,  1855,  a  letter  was  read,  dated 
from  "a  cell  in  Stockholm  prison,  January  25th,  1855," 
and  signed  by  a  pastor,  telling  of  the  imprisonment  of 
fifteen  brethren  and  sisters,  on  bread  and  water  diet,  for 
taking  communion  outside  of  the  State  Church.  The 
reply  of  the  American  Baptists  was  the  appointment  of 
Mr.  Wiberg  as  a  missionary  of  the  Publication  Society 
to  Sweden."  "The  court  preacher  had  entered  the  house 
of  Forsell,  with  a  policeman,  and  by  force  had  sprinkled 
the  forehead  of  a  six  months'  child."  Doctor  Armitage 
puts  the  question  within  brackets:  "Was  he  a  Pedobaptist 
fanatic?"  to  which  I  say,  not  more  so  than  900  of  the 
I, GOO  priests  and  bishops  in  Sweden  at  that  time,  and 
not  more  so  than  the  Kings  and  the  highest  officers  of 
the  Government,  who  insisted  on  carrying  out  such  laws 
and  practices,  regardless  of  all  shame. 

SATAN'S  RAGE  AGAINST  THE  BAPTISTS. 

Illustration  of  this  may  be  seen  in  a  report  in  1857, 
by  Brother  Wiberg  to  the  American  Baptist  Publication 
Society,  in  which  he  says:  "Satan  is  raging  mightily,  and 
instigating  the  enemies  of  the  truth  to  throw  as  many  ob- 
stacles in  the  way  as  possible.  This  is  especially  the  case 
in  Skone.  There  the  authorities  seize  upon  the  Baptist 
preachers,  and  imprison  them  whenever  they  are  found 
without  the  limits  of  their  own  parish^a  course  never 
pursued  before  in  this  country.  Six  of  our  colporteur 
brethren  have  at  various  times  been  confined  in  the  cell- 
prison  at  Christianstad,  and  some  of  them  treated  very 
harshly.  One  of  them,  a  blind  colporteur,  by  name  of 
Nils  Hokanson.  was  confined  in  this  prison  for  eight 
days  for  circulating  religious  books  and  tracts.  After 
he  was  released,  an  iron  chain  was  attached  to  one  of 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  i6l 

his  ankles.  After  this,  he  was  driven  on  a  prison  cart 
to  another  station,  where  new  irons  were  placed  upon 
him.  In  this  condition  he  was  sent  to  his  home  and  com- 
pelled to  pay  a  considerable  sum  to  the  authorities,  which 
they  claimed  for  their  trouble  in  bringing  him  home.  As 
he  had  no  money  of  his  own,  they  took  that  which  he 
had  received  from  book  sales,  and  also  a  watch  he  wore, 
but  which  was  not  his  own. 

Sven  Svenson  was  stripped  of  all  his  clothing,  and 
his  whole  body  washed  in  cold  water;  he  was  then  severe- 
ly buffeted,  his  hair  cut  close,  and  in  a  prisoner's  dress 
thrown  into  a  cold  damp  cell.  Being  thinly  clad,  he  was 
seized  with  severe  chills,  and  old  Adam  began  to  rebel; 
but  calling  to  mind  that  all  we  have  better  than  hell  is 
by  the  grace  of  God,  all  became  peace  and  light  and 
joy." 

In  another  letter  he  writes:  "Klockar  Lars  Person 
has  just  returned  from  the  prison  of  Falun,  after  having 
been  imprisoned  on  bread  and  water,  because  he  had 
allowed  Heidenberg  to  read  the  Bible  in  his  cottage;  Nas 
Per  Person  has  also  again  been  fined  one  hundred  rix- 
dollars  for  holding  meeting,  and  his  mother  twenty-six 
rix-dollars  for  taking  the  Lord's  Supper  out  of  the  State 
Church." 

Brother  Heidenberg,  one  of  the  earliest  preachers, 
went  to  Hamburg  shortly  after  his  conversion,  and  was 
there  baptized  and  ordained  in  1854.  He  suffered  per- 
secution often  and  severely;  was  before  the  courts  on  six- 
teen occasions;  and  with  the  worst  of  criminals  trans- 
ported like  a  felon  from  one  prison  to  another;  his  child 
was  taken  from  its  parents  by  force,  by  a  priest  with  the 
aid  of  two  policemen,  and  Lutheranized  by  sprinkling.* 

*This  hig-hly  esteemed  brother,  who,  in  business  has  been  very 
successful,  celebrated  his  70th  birthday  Nov.  18,  1897,  on  wliich 
festival  occasion,  in  the  Elim  Church  of  Sundsvall,  reminiscences 
of  his  past  and  checkered  life,  were  the  order  of  the  day,  or 
the   evening. 


1 52  THE    SWEDISH    BAPTISTS. 

WIBERG     AND     PALMOUIST     BEFORE     THE 
COURTS. 

The  leading  brethren  at  Stockholm,  who  so  long  and 
&o  submissively  had  conformed  to  the  requirements  of 
the  State  Church,  as  to  times  of  service,  did  .not  escape 
persecutions  any  more  than  I  did  at  Gothenburg.  For 
in  1870,  Brethren  Wiberg  and  Pehr  Palmquist  were 
brought  before  the  Courts  (this  was  eight  years  after 
the  shameful,  shabby,  and  scandalous  case  at  Gothen- 
burg); Wiberg,  for  baptizing  a  person  under  eighteen 
years,  Palmquist  for  teaching  a  Sunday  School.  The 
prosecutions,  however,  were  contrary  to  law,  and  this 
saved  both  the  brethren  from  fines  or  having  their  homes 
plundered — this  word,  although  strong,  has  been  fre- 
quently used  by  Lutheran  priests  in  published  accounts 
for  similar  occasions. 

BLIND  BIGOTS'  ZEAL  OR  SPITE 

in  this  case  was  greater  than  the  prosecutor's  legal  eru- 
dition. Fortunately,  the  same  has  proved  to  be  the  case 
in  most  religious  lawsuits  during  these  last  thirty  years 
or  more,  whether  against  Lutherans,  Methodists,  or 
Baptists. 

The  question  of  age  had  no  significance,  for  there  is 
no  law  against  anybody,  not  a  dissenter,  baptizing  who- 
ever he  pleases,  nor  was  it  then.  Neither  was  it  illegal  for 
Pehr  Palmquist,  considered  as  a  State  Church  member, 
to  teach  a  school,  Sunday  or  weekday,  made  no  differ- 
ence. 

THE  DEVIL'S  HORNS  AND  HOOFS. 

The  malignant  effort  in  this  case,  to  strike  a  blow  at 
high  quarters,  served,  however,  to  reveal  the  covered-up 
spirit  of  the  previously  enacted  dissenter  laws  referred 
to  in  the  fifteenth  chapter. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  163 

All  the  Baptists  and  their  friends  could  now  plainly 
see — what  they  had  known  all  the  time — how  they 
would  constantly  be  harrassed  if  they  had  sought  recog- 
nition as  a  denomination  in  accordance  with  the  paltr)^ 
laws  which  had  been  passed  in  order  to  entrap  them. 

The  Baptists  had  only  to  choose  between  two  evils, 
and  they  naturally  chose  the  least. 

By  conforming  to  the  dissenter  laws,  a  child  of  God 
could  not  be  baptized  under  eighteen  years  of  age,  nor 
would  Lutheran  children,  though  with  their  parents'  de- 
sire and  consent,  be  permitted  to  attend  any  Baptist  Sun- 
day School. 

These  are  only  a  few  of  the  many  objections  against 
the  pio{\osed  dissenter  law. 


164  '^^^    SWEDISH    BAPTISTS. 


CHAPTER   XIII. 


PERSECUTIONS.     (Continued) 


"The   strug-gle   of   the    hierarchy 
for   dominion   is    always    the 
eame  in   principle." 

"It    is   with    conscience    and 
Its   liberty   that   the   hierarchy 
wages   the  most   implacable 
and  deadly  warfare." 

— Bunsen. 


FRANSON  AND  WALDENSTROM. 

Although  the  persecutions  indulged  in  were  most 
severe  and  frequent  from  1840  to  1880,  nevertheless,  since 
that  time  many  disgraceful  cases  have  been  yearly  befort; 
the  Courts. 

Not  to  mention  the  many  Baptist  cases,  I  will  liere 
refer  to  two  others,  showing,  in  each  case,  how  the 
priests  in  their  blind  zeal,  lacked  common  sense.  The 
first  was  in  the  year  1882,  against  an  evangelist  by  the 
name  of  Franson,  who  had  labored  in  connection  with 
Mr.  Moody  in  America;  he  traveled  from  country  to 
country  for  the  spread  of  the  Gospel,  and  established 
missionary  schools  He  was  a  man  who  never  said  a 
word  encouraging  or  advising  people  to  leave  the  State 
Church,  and  he  had  legal  rights  to  preach  anywhere;* 
yet  the  priests  and  the  sheriffs  set  upon  him  in  several 
places,  and  dispersed  the  meetings,  just  as  if  the  conven- 

*For  it  is  only  when  preaching  can  be  considered  as  leading 
to  separation  that  church  councils,  through  the  courts,  have  a 
right  to  forbid  It 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  1 65 

tide  placard  of  1726  had  been  in  full  force.  He  was  most 
shamefully  treated,  and  violent  hands  were  laid  upon  him 
by  lawless  officials.  In  one  place  he  let  them  know  that 
he  was  an  American  citizen,  which  deterred  them  from 
further  ill-treatment.  The  places  where  he  sufifered  most 
were  Skenninge,  Halmstad,  Falkenberg  and  Wisby.  In 
the  last  place  he  desisted  from  preaching  as  soon  as  for- 
bidden, but  olTered  up  a  prayer,  for  which  he  was  fined 
although  the  laws,  intolerant  as  they  are,  do  not  forbid 
praying.  But  the  priests  considered  the  praying  to  be 
as  injurious  as  his  preaching.  No  doubt  but  it  was  so 
to  their  institution. 

The  other  case  was  in  1885  against  an  ex-priest,  a 
Professor  (Lector)  Waldenstrom,  a  most  prominent  man 
and  leader  of  the  free-church  party  in  Sweden,  also  a 
member  of  the  Diet.  He  had  been  accused  before  the 
Consistory  of  Upsala  by  Dean  Forsman,  for  having  at 
the  request  of  the  parents,  at  a  town  called  Sala,  sprinkled 
two  children.  The  case  was  too  ludicrous  to  deserve 
comment.  His  appeal  to  the  King  against  the  unlawful 
sentence  of  the  Consistory,  whose  chairman  w'as  the 
narrow-minded  archbishop,  Sundberg,  a  prelate  to  the 
core,  is  a  very  long  and  masterly  piece  of  defence. 

Of  course,  in  all  such  cases  against  such  leading 
men,  the  priests  and  bishops  only  become  laughing 
stocks  on  account  of  their  spite  and  jealousy.  For  Wal- 
denstrom is  a  bold,  able,  and  successful  man,  who  will  not 
patiently  stand  any  trifling  or  nonsense  from  any  prics^, 
high  or  low,  and  if  hit,  can  and  will  hit  back  with  tenfold 
force. 

EFFORTS  TO  DECEIVE  FOREIGNERS. 

In  view  of  such  disgraceful  proceedings  as  those 
against  Franson  in  1882,  it  is  strange  to  see  it  reported 
that  such  a  prominent  man  as  Bishop  G.  von  Scheele, 
could  have  the  temerity  at  the  meeting  of  the  Evangelical 


1 66  THE    SWEDISH    BAPTISTS. 

Alliance  in  Basle,  1879,  to  say  that  "Sweden  had  full  re- 
ligious liberty." 

And  so  far  back  as  in  i860,  Baron  O.  Adelsward, 
Swedish  Ambassador  to  France,  wrote  while  at  Nantes 
a  big  book  in  order  to  deny  the  charges  of  Swedish  in- 
tolerance which  had  appeared  in  several  French  papers; 
as  also  in  a  book  published  by  two  priests,  Abbe  Cognat 
and  Bernard.  The  Baron  asserted  that  in  Sweden  was 
excellent  religious  liberty,  especially  when  comparing  it 
with  that  of  France  two  hundred  years  ago,  and  how  it 
was  in  Spain  at  the  time  he  wrote.  Many  such  apologists 
has  Sweden  had. 

Concerning  the  book  which  Abbe  Cognat,  with  the 
help  of  Bernard,  wrote,  the  "Aftonbladet"  (the  chief 
paper  at  Stockholm),  in  commenting  on  it,  said  "touch- 
ing many  things  in  it,  they  are  really  warranted  (verkli- 
gen  befogade)." 

It  should  be  remembered  that  the  book  was  pub- 
lished shortly  after  the  banishment  of  several  Catholics 
from  Sweden.* 

At  the  same  time,  while  the  Ambassador  in  a  for- 
eign land  felt  it  so  incumbent  on  him  to  praise  the  relig- 
ious freedom  of  Sweden,  a  Lutheran  member  of  the 
Diet,  Mr.  Lallerstedt,  said  in  the  House  of  Burghers, 
"that  Sweden  was,  as  regards  protestant  Christendom, 
what  Spain  was  to  the  Roman  Catholic;  and  that  Swe- 
den then  (in  1863)  was  behind  most  other  countries  with 
regard  to  religious  legislation." 

SAINTS  ABROAD  —DEVILS  AT  HOME. 

It  has  often  been  remarked  how  friendly  to  religious 
liberty  many  prominent  Swedes  have  expressed  them- 
selves in  foreign  lands,  altogether  inconsistent  with  their 
known  characters  at  home. 

As  an  instance  may  be  mentioned,  how  in  1854,  a 
nobleman,  by  name  Carlheim  Gyllenskjold,  who  at  Lon- 

*Its  title  was    "La  Suede  devant  d  I'Europe." 


PERFIDIOUS,     PERSISTENT     PBRSECUTIONS.  167 

don  took  part  in  the  meetings  of  the  Ev^angeiical  Alh- 
ance;  where,  in  a  long  speech  in  favor  of  reUgious  hberty, 
he  expressed  the  hope  that  it  would  not  be  a  century 
before  Sweden  would  have  the  same  liberty  which  Eng- 
land had.  In  that  speech  he  did  not  venture  to  make  the 
assertion  that  religious  liberty  was  granted  in  Sweden, 
but  he  undertook  the  equally  foolish  thing,  to  whitewash 
the  Government  from  the  blame  of  the  severe  persecu- 
tions— attributing  all  to  the  local  authorities.  And  yet, 
that  same  man,  having  a  seat  in  the  House  of  Nobles, 
did  all  in  his  power  to  oppose  religious  liberty  both  at 
the  Diet  of  1863  and  the  preceding  ones.  Yea,  even  at 
the  Diet  of  1854  (the  year  that  he  spoke  so  saint-like  in 
London)  he  insisted  upon  it,  that  "the  Government,  in 
order  to  promote  the  welfare  of  its  subjects,  has  the  right 
to  use  what  means  it  chooses  and  considers  most  suit- 
able."* 

This  was  with  reference  to  compulsory  means  in  favor 
of  uniformity. 

Mr.  Hanimar,  a  priest,  and  editor  of  "The  Church 
Friend,"  says  "such  inconsistencies  are  common." 

As  a  further  proof  of  Mr.  Carlheim  Gyllenskjold's 
inconsistency,  the  reader  will  please  remember  what  is 
stated  in  the  first  part  of  the  previous  chapter: — how, 
touching  the  persecutions  at  Bergsjo,  the  Court  of  Ap- 
peal, in  one  of  the  two  cases,  nullified  the  lower  Court's 
sentence,  but  the  King  approved  it,  as  he  also  did  the 
second  case,  at  which  time  the  Court  of  Appeal,  having 
learned  the  King's  pleasure,  also  confirmed  it.  And  those 
cases  must  have  been  before  the  several  courts  at  the  lat- 
est in  1853.  for  they  are  certified  to  by  the  Sheriff  in  Feb- 
ruary 7,  1854,  and  ought  to  have  been  known  by  Mr. 
Carlheim  Gyllenskjold  at  the  May  meeting  in  London  of 
that  vear,  when  he  tried  to  exonerate  the  Government. 


*Kyrko-Vannen.   No.    10,    for  1854. 


1 68  THE    SWEDISH    BAPTISTS. 

"NO  ROOM  IN  THE  INN." 

When,  in  1884,  the  same  x-Yhiance  through  prelatical 
intrigue,  was  shut  out  from  Stockhohn,  a  priest,  an  ex- 
ception to  the  many,  referring  to  the  sentence  of  fine  on 
Franson,  says:  '1  am  exceedingly  ashamed  of  being 
priest  in  such  a  church,  within  which  priests  act  in  this 
manner,  and  protest  most  solemnly  against  it.  It  is  cer- 
tainly shameful  for  a  priest  to  live  notoriously  in  sin,  but 
to  persecute  the  believers  in  Christ  is  still  more  shame- 
ful," and  adds,  "There  was  certainly  need  ot  the  Evan- 
gelical Alliance  holding  its  meeting  in  Sweden  to  pro- 
mote tolerance  towards  dissenting  Christians,  but  now 
that  such  a  conference  has  been  opposed  by  the  highest 
men  in  the  Swedish  Church,  and  at  the  same  time  infor- 
mation is  spread  through  the  foreign  press  that,  by  the 
efforts  of  the  priests,  persons  in  Sweden  at  the  close  of 
the  nineteenth  century  are  sentenced  to  fines,  and  for 
want  of  money  imprisoned  for  making  known  their 
Christian  belief,  what  then  will  foreigners  think  of  the 
civilization  and  Christianity  of  Sweden?" 

"Priests,"  he  continues,  "let  us  wake  up  to  a  due 
consideration  of  the  state  of  the  church,  and  not  reveal 
her  ungodliness  more  than  is  necessary,  and  thus  become 
detested  by  the  people  so  that  when  we  have  gone  to  our 
fathers  and  no  longer  need  her  bread,  the  coming  gen- 
eration may  not  say,  we  will  not  give  bread  to  the  ser- 
vants of  a  church  who  have  proved  themselves  serving 
only  for  the  sake  of  the  loaves,  and  persecuted  those  who 
could  not  agree  with  them  on  questions  of  traditional 
dogmas." 

This  progressive  as  well  as  aggressive  priest.  Per 
Nymanson,  offered  legal  help  to  the  victims  of  the  State 
Church  voracity,  and  had,  when  this  appeal  was  printed 
in  the  Kristianstads-Bladet*  seven  to  eight  cases  on  hand 
to  defend  before  the  courts. 


*The  paper  is  in  the  Baptist  archive  at  Gothenburg. 


PERFIDIOUS.     PERSISTENT     PERSECUTIONS.  169 

HERESIES  IN  HIGH  PLACES. 
GEIJER  AND  TEGNER. 

Very  different  from  the  alcove  and  from  all  the  pre- 
viously related  cases  of  persecution,  was  one  of  extraor- 
dinary interest  that  occurred  at  Upsala  during  the  year 
1822,  which,  on  account  of  the  prominent  position  of  the 
accused,  created  an  unusual  sensation  and  indignation 
all  over  the  land. 

It  concerned  no  less  a  personage  than  the  far-famed 
and  well-known  Professor,  E.  G.  Geijer,  of  the  Univer- 
sity— the  philosopher,  the  famous  historian,  the  musician, 
the  poet,  and  "the  eloquent  orator."  The  trial  was  insti- 
gated by  the  Lord  Chancellor  of  the  Court  at  Stockholm. 
The  charge  preferred  against  him  was  that  he  had  pub- 
lished in  a  pamphlet  called  "Thorild,  also  a  philosophical 
or  unphilosophical  confession,"  certain  views  aboiit  the 
Trinity  and  the  Atonement,  considered  to  be  very  dan- 
gerous, as  in  conflict  with  the  doctrines  of  the  Church, 
and  equivalent  to  a  denial  of  the  same.  The  penalty  for 
which  was  banishment  in  those  days. 

Against  these  charges,  however,  he  defended  him- 
self so  skillfully  and  masterly  by  quotations  both  from 
the  Bible  and  Luther's  writings,  that  the  Consistorial 
Attorney  became  quite  bewildered,  and  the  jury,  of 
course,  acquitted  him,  at  the  news  of  which,  the  joy,  sat- 
isfaction, and  exultation  all  over  the  country  was  as  great 
as  the  anger  and  indignation  had  been  before;  and  the 
students,  who  during  the  trial  had  daily  thronged  the 
ante- room  of  the  Academic  Consistory  till  there  was  hard- 
ly standing  room,  broke  forth  in  the  wildest  acclamations 
of  excitement,  and  carried  their  admired  and  beloved 
friend  to  his  home  in  triumph. 

The  same  Professor  was  afterwards  offered  one  of 
the  Bishoprics  in  two  different  provinces,  and  later  a 
place  in  the  King's  Cabinet,  but  declined  all  those  great 


170 


THE    SWEDISH    BAPTISTS. 


honors,  preferring  to  continue  his  Hterary  labors  and  his- 
torical works.* 

The  favorable  result  of  the  trial  was  no  doubt  in 
some  measure  due  to  an  intercessory  letter  to  Archbishop 
Rosenstein  from  the  equally  celebrated  Professor,  after- 
wards Bishop,  E.  Tegner,  a  poet,  whose  "Frithiof's  Saga" 
and  "The  Children  of  the  Lord's  Supper,"  both  trans- 
lated into  English  by  Mr.  Longfellow,  has  made  him  well 
known  in  this  country. 

He  was  not  only  a  friend  of  Geijer,  but  his  contem- 
porary, within  a  few  months,  from  the  cradle  to  the  grave. 
He  wrote  to  the  Archbishop,  saying:  "For  my  part  I 
don't  know  of  any  man  who  has  a  more  profound  and 
serious  feeling  for  the  very  truths  of  Christianity  than 
Geijer;  and  if  he  has  expressed  a  thought  which  can  be 
proved  not  to  be  in  conflict  with  the  Bible,  rationally  ex- 
plained, he  ought  not  therefore  to  be  condemned  as  a 
heretic."** 

It  may  be  taken  for  granted  that  the  Archbishop 
did  all  in  his  power  to  secure  an  acquittal  of  Geijer.  As 
he  took  a  most  noble  stand  at  the  Diet  in  1809  in  favor 
of  religious  liberty,  his  name  is  referred  to  in  the  six- 
teenth chapter  as  one  of  the  three  mighty  champions  in 
behalf  of  human  rights. 

TEGNER  AT  SEA  IN  A  FOG. 


The  interposition  of  Tegner  was  not  to  be  wondered 
at,  for  he  had  taken  passage  over  the  troubled  sea  of 
uncertainty  in  the  same  frail  and  leaky  boat,  drifting 
about  on  the  misty  ocean  of  philosophical  speculation, 
without  compass,  chart,  rudder,  or  mast.  He  had  called 
the  doctrines  in  question  as  "blasphemous,  both  against 
God  and  reason,"    and    he    was    called    by    others  "a 


*His  "History  of  the  Swedes"  has  been  translated  into  English 
by  Mr.  J.  H.  Turner,  M.  A. 

**See    "Philosophy   of   Nyblaus"    about   these   men. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  171 

heathen,"  or,  in  gentler  words,  by  some,  "a  non-Chris- 
tian." 

Yet,  later  on,  with  the  object  of  securing-  for  Hfe  a 
more  Hberal  and  reliable  income  than  he  could  have  as 
Professor  at  Lund's  University,  he  chose  to  become 
Bishop  of  Wexio  Diocese. 

It  is  true,  and  well  known,  that  with  all  his  specula- 
tive theology,  his  "soul  refused  to  be  comforted"  or  feel 
at  ease  on  board  the  rickety '  boat  in  which  he  had 
launched  out,  and  no  doubt  longed  for  a  safer  craft  to 
ferry  him  over.  "He  admitted,  also,  that  the  doctrine  of 
the  Atonement  was  good  and  satisfactory  in  the  hour  of 
death." 

The  reader  who  wishes  to  know  more  about  this 
gifted  man's  theology,  will  find  it  in  his  poem 

"THE  CHILDREN  OF  THE  LORD'S  SUPPER 

a  grand  poem,  but  to  my  mind,  more  sublime,  beautiful, 
and  poetic  than  scriptural,  sensible,  or  true  to  either  tem- 
poral or  spiritual  life.  Of  Christ,  it  says  he  "atones  ever- 
more." The  children,  when  first  receiving  the  Lord's 
Supper,  are  called,  "denizens  newcome  in  heaven,"  and 
who  saw  the  heaven  opened  as  of  old,  and  all  what 
Stephen  saw  there,  etc. 

I  said  that  Tegner  chose  to  become  a  Bishop;  this 
may  seem  strange  to  American  readers,  but  as  he  was  a 
man  of  such  rare  gifts  and  literary  abilities,  not  only 
would  the  King  honor  him  with  an  appointment  to  any 
vacant  Diocese,  but  the  people  of  such  would  feel  proud 
of  having  him  for  their  Bishop. 

TRIAL  OF  HERESY  AT  GOTHENBURG. 

Another  case  for  similar  cause,  occurred  at  Gothen- 
burg in  1862.  One  of  the  Consistorial  members,  Mr. 
Ljungberg  (read  Youngberg),  also  a  Professor  at  the 
College  there,  had  written  some  anonymous  articles  in 


1^2  THE    SWEDISH    BAPTISTS. 

one  of  the  daily  papers,  denying  the  Divinity  of  Christ. 
When  cited  to  appear  before  the  Consistorial  Court,  on 
being-  asked  if  he  was  the  author  of  the  articles,  he  ad- 
mitted that  he  was,  but  defended  himself  by  asserting  that 
he  was  not  a  priest,  while  the  Bishop  insisted  upon  it  that 
he  was.*  And  as  the  law  did  not  clearly  define  whether 
he  was  one  or  not,  he  could  not  be  sentenced  to  either 
loss  of  his  professorship  or  his  seat  in  the  Consistory,  to 
the  great  chagrin  of  the  Bishop  and  some  of  the  other 
members.  The  Bishop,  however,  being  entitled  to  a  seat 
in  the  Diet,  promised  to  send  in  a  bill,  which,  if  passed, 
would  clear  the  matter.  But  some  time  afterwards  the 
Professor  died,  and  the  new  representative  system 
changed  the  order  of  things,  and  no  more  was  heard 
of  it. 


ANOTHER  CLERICAL  TROUBLER. 

About  the  same  time  another  such  case  was  before 
one  of  the  Consistories  in  the  interior  of  Sweden.  The 
ofifender,  Mr.  Hallin,  was  also  a  professor  in  a  college; 
but  while  the  trial  was  pending,  he  died  in  a  very  accep- 
table time. 

Full  accounts  of  these  last-mentioned  trials  can  be 
found  in  the  archives  of  the  Baptist  Church  at  Gothen- 
b"rg. 

These  various  instances,  having  nothing  in  common 
with  the  previously  recorded  cases,  are  presented  only  in 
order  to  give  the  reader  an  idea  of  ecclesiastical  doings  in 
Sweden. 

In  commenting  thereon,  I  would  remark  that  if  the 
Swedish  State  Church  had  been  a  Christian  Church,  all 
the  four  men  mentioned  would  certainly  have  been  in 
the  wrong  to  remain  in  her  service;  but,  as  they  knew 
that  she  was  only  a  political  institution,  they,  of  course, 

*If  he  was  not  a  priest,  he  was  not  amenable  before  the  Con- 
sistorial   Court. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  173 

concluded  that  questions  of  doubtful  dogmatism  did  not 
make  so  much  difference;  hence,  they  could  not  see  why 
they  should  be  required  to  give  up  their  comfortable  po- 
sitions with  a  good  income  while  they  knew  that  the  most 
ungodly  priests,  such  as  Mr.  Ahnfelt  has  described  them, 
quoted  in  the  fourth  chapter,  were  not  molested  in  the 
exercise  of  their  several  official  functions. 

A  VARIETY  CASE  OF  PERSECUTION. 

This  is  one  of  the  many  which,  if  it  was  not  for  the 
serious  consequences,  would  be  justly  called  not  only  ex- 
tremely ludicrous,  but  disgraceful  to  the  whole  legal  pro- 
fession of  Sweden. 

A  poor,  pitiable  man,  by  the  name  of  Victor  Lenn- 
strand,  the  IngersoU  of  Sweden,  though  neither  a  lawyer 
nor  a  demagogue,  conceived  it  his  calling  to  inform  as 
many  as  would  listen  to  him  in  different  meeting  places, 
that  Christianity  was  all  wrong  and  that  he  was  all  right. 
But  although  many,  for  fun  or  curiosity,  went  to  hear 
him,  they  did  not  pay  him  enough  for  such  information 
to  keep  his  poor  body  and  poorer  soul  together;  and  not 
being  an  orator  nor  an  expert,  he  could  not  charge  a  dol- 
lar admission  for  what  he  had  to  say;  so  that,  at  last,  after 
many  distressing  struggles  with  poverty  and  sickness,  his 
soul  left  his  body  to  ascertain  whether  he  or  Christianity 
was  right. 

Had  the  authorities  had  sense  enough  to  leave  him 
alone,  it  is  probable  that  he  would  have  turned  his  atten- 
tion to  some  more  useful  and  profitable  occupation. 

He  was  accused  of  breaking  a  part  of  the  sixteenth 
article  of  the  Swedish  Constitution  of  1809 — an  article 
which  grants  full  religious  liberty  to  all  in  Sweden,  with 
the  exceptions  only  as  recorded  in  Chapter  XVI. 

Though  that  article  has  always  been  ignored,  and 
no  common  law  ever  framed  on  the  basis  or  in  the  spirit 
of  it,  yet  the  authorities,  for  the  sake  of  showing  their 


74 


THE    SWEDISH    BAPTISTS. 


zeal,  pick  out  the  conditional  part  of  it  which  forbids  caus- 
ing "general  scandal  or  provocation." 

The  case  was  tried  in  1889,  at  Frosokra,  near  Stock- 
holm. He  was  called  upon  to  answer  some  seven  or  eight 
special  charges,  one  of  which,  number  six,  was  for  say- 
ing "that  the  crucifixion  of  Christ  was  the  greatest  crime 
ever  committed.* 

The  prosecutor,  after  vainly  fumbling  among  his 
heaps  of  papers  for  something  of  a  reasonable  charge, 
urged  the  court  to  inflict  the  severest  punishment  that 
the  law  provided;  viz.,  a  year's  imprisonment — especially 
as  the  offender  had  three  times  before  been  sentenced  to 
prison,  by  which  he  ought  to  perceive  that  his  views  are 
not  right.** 

During  the  trial,  Lennstrand,  who  had  brought  n 
Bible  with  him,  quoted  some  passages  which  he  supposed 
were  in  his  favor.  The  ignorant  judge  remarked  that 
the  meaning  could  not  be  as  Lennstrand  contended  for, 
but  must  be  owing  to  some  erroneous  translation ;  but  he 
was  informed  that  the  words  were  the  same  in  all  the 
translations,  including  the  last  revised  by  the  royal  Bible 
commission.  The  contested  point  was  Christ's  reasons 
for  speaking  to  the  multitudes  in  parables  as  per  Mat- 
thew, chapter  XIIL*** 

As  he  has  since  died,  the  case  concerning  him  may 
be  dropped. 

Some  of  his  atheistic  admirers  who  would  not  fur- 
nish him  with  the  necessaries  of  life,  have  lately  proposed 
to  collect  and  spend  money  for  the  erection  of  a  statue 
to  his  memory.     By  such  post  mortem  memorials  one  is 

♦It  may  well  be  imagined  whajt  the  readers  will  think  of  such 
defenders  of  Christianity  in  the  office  of  prosecutors,  and  in  a 
court   of  justice. 

They  did  not  seem  to  know  that  Peter  openly  accused  the 
Jews  of  having  taken  Jesus,  "and  by  wicked  hands  have  cruci- 
fied and  slain"  him. 

**Such  a  lawyer  must  have  considered  Paul  very  obstinate  for 
not  perceiving  that  his  views  were  not  right,  after  being  five 
times  sentenced  to  stripes  and  three  times  beaten  with  rods. 

***The  above  is  only  a  short  extract  from  a  long  article  by 
The  Gothenburg  Journal  of  Commerce  for  September  23,  1889. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  1 75 

reminded  of  the  neglected  Homer,  of  whom  some  poet 
has  written: 

"Seven  cities  claimed  great  Homer  dead, 
Through  which  the  living  Homer  begged  his  bread/' 

PERSECUTIONS,  BEST  POLICY  OF  DESPOTS. 

From  a  political  point  of  view,  despotic  State  Church 
Governments  act  consistently,  when  they  carry  out  their 
intolerance, as  they  know  it  is  easier  to  rule  over  ignorant, 
deluded  and  superstitious  subjects,  than  over  an  enlight- 
ened people,  as  people  will  be  in  proportion  as  they  be- 
come truly  Christianized  and  religiously  free,  but  then 
nothing  short  of  the  death  penalty  will  answer  the  polit- 
ical purpose.  If  a  ruler  is  not  prepared  to  be  a  Nero  or 
a  Philip  II.,  he  comes  short  of  his  aims;  half-way  meas- 
ures by  banishments,  fines,  or  imprisonment  as  in  Swe- 
den,  are  inefficient  to  stop  spiritual  progress  when  the 
Gospel  ball  is  once  set  in  motion. 

In  pursuance  of  the  more  effective  pohcy 

GUSTAVUS  ADOLPHUS  BEHEADED  HIS  SUB- 
JECTS, 

after  which  he  had  no  trouble  with  them.    Thus  they  w'ere 

"Without  reprieve,  adjudged  to  death 
For  want  of  well  pronouncing  Shibboleth." 

He  did  it,  of  course,  from  a  principle  of  pious  pre- 
text, viz.,  that  the  Swedish  State  body  was  Evangelically 
sound,  and  that  if  any  member  thereof  showed  signs  of 
dissent,  he  was  to  be  treated  like  a  gangrenous  part  of 
a  human  body,  it  must  be  cut  off  for  the  good  of  the 
whole  body. 

While  acting  on  that  principle,  he  would  not  think 
it  right  for  a  Catholic  Emperor  to  act  on  the  same  for 
his  subjects,  because  forsooth,  the  Emperor's  religion  was 


176 


THE    SWEDISH    BAPTISTS. 


wrong,  but  the  Emperor  thought  so  also  about  the  rehg- 
ion  of  the  Swedish  King;  hence,  the  devil's  wars  for  polit- 
ical purposes  but  with  religious  pretenses. 

POLICY  OF  CHARLES  V. 

When  the  doctrines  of  the  Reformation  had  spread 
over  the  Netherlands,  Mr.  Prescott  says:  "It  is  not  to  be 
supposed  that  Charles  the  Fifth  could  long  remain  insen- 
sible to  this  alarming  defection  of  his  subjects;  nor  that 
the  man  whose  life  was  passed  in  battling  with  the  Luth- 
erans of  Germany  could  patiently  submit  to  see  their  de- 
tested heresy  taking  root  in  his  own  dominions.  He 
dreaded  this  innovation  no  less  in  a  temporal  than  in  a 
spiritual  view.  Experience  had  shown  that  freedom  of 
speculation  in  affairs  of  religion  naturally  led  to  free  in- 
quiry into  political  abuses;  that  the  work  of  the  reformer 
was  never  accomplished  so  long  as  anything  remained 
to  reform,  in  state  as  well  as  in  church.  Charles,  with  the 
instinct  of  Spanish  despotism,  sought  a  remedy  in  one 
of  those  acts  of  arbitrary  power  in  which  he  indulged 
without  scruples  when  the  occasion  called  for  them.* 

In  his  "edict"  or  "placard,"  as  it  was  called,  it  was 
ordained  that  all  who  were  convicted  of  heresy  should 
suffer  death  "by  fire,  by  the  pit,  or  by  the  sword;"  in 
other  words,  should  be  burned  alive,  or  be  beheaded." 
It  was  the  latter  method  that  was  most  approved  of  in 
Sweden,  and  for  the  same  purpose,  viz.,  to  stop  "inquiry 
into  political  abuses." 

LUTHERAN  REMEDIES  FOR  APOSTACY. 

In  this  chapter  has  been  shown  the  various  methods 
used  by  the  authorities  of  a  church  boastingly  calling 
itself  "pure  evangelical''  for  deviating  from  prescribed 
forms  and  creeds.  But  severe,  cruel  and  painful  as  they 
were,  they  may  still  be  called  refined  in  comparison  with 
the  earlier 


"Prescott's  History   of   Philip   II.,   Vol.    I.,    pp.   222-223. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  1 77 

LUTHERAN   REMEDIES   FOR  UNGODLINESS, 

called  church  discipline,  which  consisted  in  being  publicly 
whipped  standing  in  irons  naked  before  the  congregation 
entering  or  leaving  the  church;*  sitting  in  stocks  during 
the  service  by  the  entrance  to  the  church  as  a  disgrace 
to  the  culprit  and  a  terror  to  the  spectators;  also  sitting 
or  standing  on  a  shame-stool  (skampall)  in  the  center 
aisle  of  the  church  during  the  whole  service,  with  an 
armed  soldier  standing  behind  to  keep  him  in  dutiful 
position.    This  act  was  invented  or  intended  as 

A  PENITENTIAL  PERFORMANCE 

and  reconciliation  with  the  church  if  he  confessed  his 
sin  on  being  asked  by  the  priest,  who,  at  the  closing  part 
of  the  service,  stepped  down  to  him.  If  he  said  he  re- 
pented, he  got  absolution;  if  he  would  not  confess,  he 
would  be  sent  back  to  prison  till  he  conformed  to  the 
law.  When  this  and  the  above-mentioned  church  pen- 
ances were  inflicted,  the  culprits  had  previously  suffered 
the  sentence  of  the  civil  law  passed  upon  them.  The 
Lutheran  legislators  assumed  that  if  they  could  compel 
people  to  be  converted,  they  could  also,  on  the  same  prin- 
ciple, compel  them  to  repent. 

PREPARATION  FOR  REPENTANCE. 

A  church  historian,  Sven  Baelter,  tells  of  a  case 
when  such,  for  penitence  prepared  criminal,  during  the 
service,  took  out  a  bottle  of  whiskey  and  swallowed  his 
sorrow  in  a  drink  in  the  sight  of  all  the  people,  but  in- 
stead of  any  absolution  that  day,  he  got  eight  days  more 
in  prison  for  his  hardness  of  heart. 

*U   is   probable   that   only   the   upper   part   of   the    criminal    was 
naked,       though    the    historian    Cornelius    does    not    modify    the 
word. 


178  THE    SWEDISH    BAPTISTS. 

BARBARIAN  METHODS. 

These  reprehensible  and  barbarian  methods  of  keep- 
ing the  church  orthodox  by  such  discipline,  have  now 
ceased  since  the  entrance  of  Gospel  light  in  this  century. 
I  remember,  however,  while  a  boy,  in  the  decade  of  1830, 
to  have  seen  a  man  doomed  to  penitence  sitting  on  such 
a  shame-stool  in  the  cathedral  of  Gothenburg.  The 
church  whippings  which  the  church,  through  its  Consis- 
tory or  Chapter,  had  a  right  to  inflict,  were  probably 
abolished  in  the  seventeenth  century,  as  it  was  found  how 
the  priests  abused  their  power.  When  Archbishop  An- 
germannus,  mentioned  in  the  third  chapter,  went  about 
converting  the  Catholics  by  the  aid  of  this  church 
weapon,  the  King,  Charles  IX.,  had  to  restrain  him  in 
his  zeal  for  orthodoxy  and  call  him  back,  telling  him  "he 
had  gone  through  the  land  more  like  a  beadle  than  a 
bishop." 

PRIESTLY  PRESCRIPTS  PROPOSED. 

In  1684,  when  the  clergy,  as  a  state  in  the  Diet,  had 
sent  in  a  proposition  for  a  new  church  law,  the  King, 
Charles  XL,  appointed  a  committee  to  examine  it,  which 
committee  "blamed  the  authors  thereof  for  wishing  to 
repress  and  compel  the  faculty  with  all  kinds  of  so-called 
church  discipline,  and  to  such  extent  as  not  only  to  have 
the  right  to  excommunicate  them,  but  also  to  punish 
them  with  capture,  imprisonment,  whippings,  fines,  and 
similar  things."* 

The  consequence  was,  no  doubt  with  the  opposition 
of  the  clergy,  that  the  civil  law  alone  should  be  applied 
in  criminal  cases,  so  that  the  church  whippings  and  other 
severities  were  by  the  church  law  of  1686  taken  from  the 
hands  and  power  of  the  priests.  But  they  still  had  power 
to  "place  men  in  the  stocks  on  Sundays  in  front  of  the 
Church  for  such  offenses  as  the  civil  law  did  not  provide 

*Corneliu.s'    History,    pp.   189-190. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  1 79 

any  punishment."  This  shameful  kind  of  so-called 
church  discipline  is  first  mentioned  in  a  royal  edict  of 
1687,  so  it  seems  to  have  been  a  Lutheran  and  not  a 
Catholic  invention. 

With  these  accounts  I  will  close  this  chapter  on  per- 
secutions in  Sweden  during  the  saddest,  most  disgrace- 
ful, and  darkest  period  of  its  history  as  a  nation  pro- 
fessing a  protestant  religion.  And  it  is  to  be  hoped  that 
the  finger  of  scorn  that  has  been  pointed  to  that  land 
during  these  last  fifty  years,  may  have  the  efifect  of  de- 
terring her  priestly  rulers  from  carrying  out  the  laws  of 
1868,  which  are  yet  in  force. 

As  it  is  now,  the  fires  of  persecution  are  only 
'^banked  up,"  and  may  be  stirred  up  into  a  blazing  flame 
at  any  time  when  state  policy  requires  it. 

INQUISITION     GHOSTS    OF     1726    STALKING 
ABROAD  IN  1896. 

Hardly  had  the  ink  dried  from  the  sentence  pre- 
viously stated,  containing  fears  of  future  fires  being 
stirred  up  again,  before  news  arrived  of  the  Swedish  state, 
through  its  church  menials,  setting  the  engine  of  its  per- 
secuting machinery  at  full  legal  speed.  It  seems  the  old 
ghosts  and  hobgoblins  of  former  times  and  ideal  State 
Church  life  will  not  be  put  down  by  common  sense  so 
long  as  they  arc  encouraged  and  sustained  by  conven- 
ticle placards  and  laws  not  yet  thirty  years  old.  Thus 
I  read  without  surprise  in  "Wecko-Posten,"  the  Baptist 
organ  in  Sweden,  for  July  9,  1896,  a  long  account  of 
three  columns,  giving  full  particulars  of  how  in  Ramsele 
in  the  north  of  Sweden,  the  parish  priest,  John  Palm- 
blad,=*=  with  his  duly  chosen  seven  church  wardens,**  took 
it  into  their  churchly-wise  heads  to  summon  before 
them,  as  a  legally  constituted  church  council,  two  un- 

*It  is  .suitable  that  such  a  name  be  historically  knovv'n  to 
coming-  g-enerations. 

♦*To  correspond  with  the  number  of  deacons  in  apostolic  times, 
whereby    the  burlesque    is   more   complete. 


lg(,  THE    SWEDISH    BAPTISTS. 

offending  Baptists,  forbidding  them  to  preach  or  hold 
meetings  within  their  judicial  district,  on  the  ground 
that  they,  being  Baptists,  their  meetings  would  lead  to 
separation  from  the  Church;  besides,  they  were  not 
known  by  the  august  Church  council,  and  their  meet- 
ings were  held  too  late  in  the  evenings.  Not  a  single 
charge  was  laid  against  them  of  causing  disorder  of  any 
kind,  still  they  were  threatened  with  fines  if  they  did  not 
stop  preaching.* 

As  the  case  was  referred  to  the  Consistory  of  Herno- 
sand  and  will  probably  come  before  the  Court  of  Appeals 
and  lastly,  before  the  King  (the  Supreme  Court),  conse- 
quently, "the  end  is  not  yet."  • 

These  statutory  outbursts  of  Lutheran  "pure  evan- 
gelical" State  Church  zeal  and  indignation  must  be  given 
vent  to,  occasionally,  by  way  of  examples,  in  order  to  let 
the  Baptists  know  that  though  the  Gothic  Lion  may 
for  a  time,  slumber  or  sleep  it  is  not  dead  yet,  nor  in- 
tends to  die  without  a  terrific  struggle  to  enable  it  to 
not  only  growl  at,  but  to  tear  and  rend,  God's  elect.  They 
may  also  be  considered  necessary  in  order  to  keep  the 
Church  officials  in  practice,  so  that  the  persecution  ma- 
chinery may  not  rust  from  temporary  disuse. 

In  recording  a  case  of  this  kind,  a  few  years 
before  the  closing  of  the  nineteenth  century,  it  is  difficult 
to  know  whether  to  treat  it  with  the  consummate  con- 
tempt it  deserves,  or  to  expose  the  actors  in  such  a  drama 
to  the  equally  deserved  lash  of  satirical  sarcasm.  By  the 
latter  course,  an  Erasmus  in  the  sixteenth,  and  a  Vol- 
taire in  the  eighteenth  centuiy,  rendered  great  service 
in  immasking  church  shams,  and  achieved  thereby  per- 
haps more  for  the  cause  of  reform  than  did  many  more 
seriors  grapplers  with  political  priest  religions. 

If  the  disgrace  is  great  on  all  the  members  of  such 
Church  councils  as  in  this  case  recorded,  still  greater  dis- 

*Only  one  of  them,  N.  A.  Bergstrom,  had  preached.  The 
other,  J.  Nordlund,  had  only  prayed,  and  testified  of  Christ,  in 
the    Church's    eyes,     equally    criminal. 


PERFIDIOUS,     PERSISTENT     PERSECUTIONS.  i8l 

^I'ace  must  he  attached  to  a  £^overnment  which  will  not 
in  si)ite  of  aU  protests  (hiring  forty-eii;ht  years,  abohsh 
all  laws  from  the  statute  book,  by  which  arbitrary  and 
bij^oted  priests  with  their  equally  big^oted  subservient 
coadjutors,  called  church  w^ardens,  are  enabled  to  worry 
and  harrass  God's  people,  when  for  lack  of  legal  skill  they 
fail  in  doing  worse. 

Still  another  case  recorded  eight  months  later  in 
the  "Swedis)i  Messenger"  (Svenska  Budbararen)  of 
March  25,  1897,  how  the  church  council  of  Gideo  has  for- 
bidden Mr.  C.  R.  Lundberg,  a  minister  of  the  United 
Brethren,  to  preach  in  their  parish. 

The  editor  of  the  paper  comments  on  the  council's 
doings,  and  says  "that  they  seem  anxious  to  revive  the 
old  days  of  the  conventicle-placard." 

I  have  stated  in  other  parts  that  this  priestly  placard 
is  in  full  legal  force  yet,  though  under  a  modified  form. 
It  is  left  to  bigoted  councils  to  effectually  carry  out  the 
law. 

INTOLERANT  STATE  LUTHERANISM. 

Wherever  Lutheranism  is  supported  by  the  State, 
there  it  is  the  same,  whether  in  Sweden  or  Germany. 
Luther's  intolerant  ghost  through  four  successive  cen- 
turies still  stalks  abroad,  sternly  and  stubbornly  scatter- 
ing the  sixteenth  century's  seeds  of  bigotry  and  oppres- 
sion. Such  being  the  case,  a  writer  in  the  "Standard"  of 
January  2-^,  1897,  makes  the  following  apt  comments: 

"It  seems  strange  that  religious  persecution  still  per- 
sists in  Germany,  the  land  of  boasted  enlightenment, 
where  freedom  of  thoughi  and  instruction  are  the  pride 
of  universities  and  theological  faculties.  But  the  fact  re- 
mains that  in  some  parts  of  the  empire,  especially  in  Sax- 
ony, the  Baptists  arc  not  allowed  to  worship  God  a? 
organized  churcl'ies.  are  forbidden  to  have  any  signs  or 
placards  on  the  buildings  where  they  meet,  or  to  adver- 
tise their  serA  ices  in  the  newspapers.     These  things  hap- 


1 82  THE    SWEDInH    BAPTISTS. 

pen  not  only  in  the  rural  districts  but  in  Dresden  itself, 
one  of  the  greatest  centers  of  literary,  artistic  and  musical 
culture  in  Europe.  The  Baptists  are  told  that  if  they 
do  not  care  to  go  to  the  state  churches,  they  will  have 
to  get  along  without  religious  meetings.  The  persecu- 
tion has  been  going  on  for  years,  and  no  satisfaction  can 
be  had  from  the  Government  ofificers  in  charge  of  relig- 
ious worship." 

SWEDEN'S  KING  A  DOCTOR  QUADRUPLEX. 

Indeed,  "it  seems  strange"  that  such  rulers  as  Oscar 
II.  and  William  II.  can  endure  such  state  of  things  in 
their  respective  countries.  The  former  being  praised 
throughout  the  civilized  world  as  the  foremost  of  all 
ruling  monarchs,  for  his  enlightened  views,  statesman- 
ship and  learning,  for  which  at  the  celebration  of  his 
twenty-lifth  year's  reign,  September  i8,  1897,  the  Uni- 
versity of  Vienna  made  him  a  "Doctor  Quadruplex," 
which  is  a  conspicuous  honor,  and  has  never  before  been 
done  by  that  institution.  The  degrees  are  those  in  the- 
ology, law,  medicine  and  philosophy.  In  order  to  confer 
these  honors  on  the  same  person,  permission  must  he 
obtained  from  the  Emperor.  So  rare  is  this  distinction 
that  the  only  parallel  occurred  in  1825,  when  the  Uni- 
-versity  of  Jena  conferred  the  four  degrees  at  one  time 
on  Goethe. 


NONCONFORMITY    AMONG    LUTHERANS.  183 


CHAPTER    XIV. 


NONCONFORMITY   AMONG   LUTHERANS. 


'Watchman!    tell   us  of   the   night, 
What  Its   signs  of  promise  are. 
For   the    morning   seems    to   dawn, 
Doubt   and   terror   are  withdrawn." 


THE  FOSTERLAND  INSTITUTION. 

Such  was  the  name  of  the  Christian  Lutheran  So- 
ciety founded  at  Stockhohu  in  1856  by  the  pious  part 
of  tiie  State  Church.  Some  converted  priests  and  others 
feh  that  something  extraordinary  must  be  done  to  get 
hfe  into  the  dead  body  of  the  Church.  That  was  one 
object;  the  other  was  to  keep  such  Hfe  from  separating 
from  the  State  Church.  The  leaders  of  that  movement 
were  the  former  followers  of  the  before-mentioned  Meth- 
odist Missionary,  Mr.  George  Scott. 

They  constituted  themselves  all  over  the  country  as 
pillars  and  bulwarks  for  the  effete  church.*  They  pub- 
lished a  paper  called  "Vaktaren"  (Watchman).  It  might 
properly  have  been  called  "The  Church  Watch  Dog," 
for  such  barking  against  the  Baptists  was  hardly  heard 
before.  All  manner  of  lies  and  vituperations  were  hurled 
at  them,  so  as  to  make  them  appear  as  black  as  possible, 
with  the  intent,  that  no  spiritually  minded  Lutherans 
should  feel  like  entering  such  black  sheepfolds. 

♦They  were  also  called  pitprops. 


1 84 


THE    SWEDISH    BAPTISTS. 


"SWEDEN  TO  BE  EVANGELIZED. 


The  chief  State  Church  organ,  pubUshed  at  Lund 
by  three  professors,  Flensburg,  Bring,  and  Sundberg  (af- 
terwards rewarded  with  episcopal  titles)  ridiculed  the 
undertaking  to  "Evangelize  the  Church,"  saying  sarcas- 
tically that  "Sweden  with  her  Christianity  of  a  thousand 
years,  and  wdth  her  pure  evangelical  doctrine  of  three 
hundred  years,  is  now  at  last  to  be  evangelized."  For 
the  proffered  help  against  dissenters,  these  State  Church 
editors  did  not  thank  the  promoters  of  the  new  institu- 
tion, but  said  "They  certainly  promise  to  stand  by  the 
Church  and  oppose  separation;  but  what  guarantees  do 
they  give?"  and,  further,  that  "History  does  not  show 
one  single  proof  of  such  self-made  and  self-constituted 
societies  ever  proving  faithful  or  beneficial  to  an  estab- 
lished church."* 

It  is  natural  to  suppose  that  after  such  sarcastic  and 
unfriendly  hits  by  such  influential  men,  that  war  between 
the  two  parties  w^ould  break  out,  and  the  Watch  Dog  at 
last  barked  as  loudly  against  the  dead  part  of  the  State 
Church  clergy,  as  before  against  the  Baptists ;  but  as  they 
increased  in  power,  influence,  and  pious  members,  all 
over  the  country,  many  of  them  got  tired  of  being  bound 
hand  and  foot  in  the  fetters  of  the  State  Church,  so  that 
a  great  majority  left  the  Institution  in  1878  and  formed 
the 

FIRST  LUTHERAN  FREE  CHURCH  OF 
SWEDEN, 

each  church  of  which  accepted  such  articles  of  faith  as 
suited  herself.  They  have  now  accomplished  what  the 
friends  of  a  free-church  movement,  after  the  Scotch  pat- 
tern, hoped  to  introduce  in  1850.  They  have  adopted 
everything  which  they  formerly  blamed  the  Baptists  for 

*Full  accounts  of  the  organization  of  the  institution  with  crit- 
icism on  the  same  can  be  found  in  the  "Svensk  Kyrko-Tidning" 
for  1856,  in  the  Baptist  archives  at  Gothenburg  and  Chicago. 


NONCONFORMITY  AMONG  LUTHERANS.       jg^ 

doing,  viz.,  separatiiii;^  themselves  from  the  State  Church, 
baptizing  by  immersion  if  the  candidates  so  require,  cel- 
ebrating the  ordinance  of  the  Lord's  Supper,  and  choos- 
ing their  own  ministry.  They  own  church  buildings  all 
over  the  country — some  very  fine  and  commodious,  the 
one  at  Gothenburg  seats  about  three  or  four  thousand 
persons,  and  has  double  rows  of  galleries  and  a  bap- 
tistery. 

They  are,  in  fact,  as  will  appear, 

CONGREGATIONAL  CHURCHES, 

and,  as  such,  have  attracted  the  attention  of  several  prom- 
inent men  of  the  denomination  of  that  name  in  Amer- 
ica, with  a  view  to  form  a  closer  alliance,  both  in  name 
and  organization,  for  mutual  strength  and  assistance. 

With  this  object.  Rev.  W  .W.  Montgomery,  author 
of  the  book  "A  Wind  from  the  Holy  Spirit  in  Sweden 
and  Norway,"  visited  the  country  twice.  He  saw  many 
of  the  party's  leading  men,  and  broached  the  subject,  but 
thus  far  without  any  success  or  result.  He  died  in  Feb- 
ruary, 1894. 

A  FREE  CHURCH  OF  THIRTY  CREEDS. 

He  found  by  inquiry  during  his  travels  in  Sweden, 
that  these  churches  had  some  thirty  different  articles  of 
faith;  consequently,  not  at  that  time  an  organized  body. 
They  call  their  association 

"THE  MISSION  COVENANT," 

(Missions  Forbundet)  and  themselves  members  of  it. 

Some  years  after  Mr.  Montgomery's  visit,  or  in  the 
year  1886,  Rev.  Dr.  Dexter,  editor  of  the  Congregation- 
alist,  in  company  with  Dr.  Day,  of  Yale  University,  also 
visited  Sweden  with  the  same  object.  As  thev  called  at 
the  United  States  Consulate,  it  was  the  writer's  pleasure, 
as  United  States  Vice-Consul,  to  introduce  them  to  the 
leading  brethren  of  the  Free  Church  at  Gothenburg. 


1 85  THE    SWEDISH    BAPTISTS. 

I  believe  it  would  have  been  to  the  interest  of  both 
parties  if  such  a  union  had  been  consummated. 

OBJECTIONS  TO  THE  UNION 

were,  however,  not  easily  overcome.  They  were  partly 
personal,  partly  doctrinal,  and  partly  nominal,  and  need 
not  here  be  stated. 

Although  the  propositions  from  the  American  Con- 
gregationalists  have  failed,  a  time  may  come  when  the 
brethren  in  Sweden  will  find  it  to  their  interest  to  enter 
into  such  union.  As  an  instance,  if  it  should  be  desir- 
able for  them  to  become  legally  recognized  as  a  church 
organization,  which  they  could  as  Congregationalists,  but 
not  so  long  as  they  retain  the  name  of  Lutherans,  for 
the  law  provides  only  for  such  as  have  Christian  doc- 
trines that  are  not  Lutheran. 

There  is  not,  however,  for  either  Baptists  or  these 
Free  Church  Lutherans  any  motive  for  legal  separation 
from  the  State  Church,  as  all  must  pay  church  taxes, 
whether  belonging  to  the  church  or  not.  For  in  this 
"there  is  no  difference  between  the  Jew  or  the  Greek," 
the  Baptist  or  the  Lutheran,  the  infidel  or  the  faithful — 
all  must  pay  for  Diana's  service,  or  else  the  great  Diana 
would  soon  be  small  enough.  But  so  long  as  the  State 
wants  the  Church  for  political  purposes,  money  to  sup- 
port it  must  be  pressed  out  in  an  unjust  manner.  All 
protests  and  propositions  at  the  Diet  against  this  evil 
have  so  far  failed,  even  though  honorable  and  fair-minded 
priests  have  raised  their  voices  against  it,  as  also  against 
the  law  compelling  anybody  contrary  to  his  wishes  and 
convictions  to  be  a  member  of  the  State  Church.  That 
subject,  belonging  to  the  question  of  religious  liberty, 
will  come  under  treatment  in  the  next  chapter. 

Other  motives  might  also  induce  them  to  unite  with 
a  body  which  for  similar  reasons  came  into  existence  in 
Bridewell  Prison  in  England,  three  hundred  and  eleven 
years  before  the  Mission  Covenant  was  formed. 


NONCONFORMITY    AMONG    LUTHERANS.  l8/ 

A  STATE  CHURCH  NO  PLACE  FOR 
PURITANISM. 

Those  English  brethren  and  sisters,  some  twenty- 
eight  in  number,  called  Puritans,  had,  like  the  Swedish, 
become  heartily  tired  of  their  inconsistent  connection 
with  a  soul-destroying  State  Church.  They  found,  what 
is  the  universal  experience,  that  no  State  Church  is  ever 
reformed  by  any  party  within  itself — it  must  be  by  pres- 
sure from  without. 

An  account  of  the  origin  and  formaiion  of  the  Con- 
gregational Church  in  England  in  1567,  with  the  names 
of  the  brethren  and  sisters  composing  the  same,  with 
the  name  of  their  pastor,  Richard  Fitz,  who,  "with  his 
dying  hand,  sketched  their  simple"  "order"  is  found  in 
the  "Congregational  History,"  1200-1567,  by  J.  Wad- 
dington. 

EVILS  OF  STATE  CHURCHES. 

Here  it  may  be  appropriate  to  record  what  Profes- 
sor A.  T.  Jones  said  on  the  subject  in  a  lecture  delivered 
at  San  Francisco  in  June,  1896. 

"Experience  witnesseth  that  ecclesiastical  establish- 
ments, instead  of  maintaining  the  purity  and  efiticacy  of 
religion,  have  had  a  contrary  operation.  During  almost 
fifteen  centuries  has  the  legal  establishment  of  Christi- 
anity been  on  trial.  What  have  been  its  fruits?  More 
or  less,  in  all  places,  pride  and  indolence  in  the  clergy; 
ignorance  and  servility  in  the  laity;  in  both,  superstition, 
bigotry,  and  persecution.  Inquire  of  the  teachers  of 
Christianity  for  the  ages  in  which  it  appeared  in  its  great- 
est lustre;  those  of  every  sect  point  to  the  ages  prior  to 
its  incorporation  with  civil  polity.  Propose  a  restoration 
of  this  primitive  state,  in  which  its  teachers  depend  on 
the  voluntary  regard  of  their  flocks,  many  of  them  pre- 
dict its  downfall.  On  which  side  ought  their  testimony 
to  have  greatest  weight — when  for,  or  when  against,  their 
interests?" 


[gg  THE    SWEDISH    BAPTISTS. 


CHAPTER    XV. 


THE  RELIGIOUS  LIBERTY  QUESTION. 


"The    love    of    religious    liberty 
brought    thousands    to    this    country   and 
made    it    what    it    is.       Many    of    the 
500,000    Huguenots    who    were    driven    out 
of    France    by    Louis   XIV.    sought    refuge 
in    this    country.      This    love    of    re- 
ligious  liberty   has   grown   out   of   the 
Gospel    of    Jesus    Christ." 


THE  DISSENTER  LAW  OF  i860. 

Repeated  efforts  to  promulgate  an  acceptable  dis- 
senter law  have  unsuccessfully  been  made  at  several 
Diets  since  i860;  at  which  time  a  cunningly  devised  en- 
actment of  eighteen  articles,  framed  by  the  before-men- 
tioned Bishop  of  Gothenburg  ,was  passed,  at  a  time  when 
the  clergy  formed  one  of  the  four  wheels  that  made  the 
cum'brous  and  sluggish  legislative  state-coach  tri- 
ennially  move  by  fits  and  starts  in  some  direction  but  sel- 
dom in  the  right.  The  whole  abortive  attempt  was  a 
mere  trap,  in  which  it  was  hoped  to  catch  the  Baptists 
by  enticing  them  to  accept  the  shackles  of  abject  slavery 
under  the  delusive  semblance  of  freedom.  But  they  said: 
"Surely  in  vain  the  net  is  spread  in  the  sight  of  any 
bird."  In  this  case  the  net  was  so  clumsily  framed,  that 
if  it  had  been  titled  "An  act  of  toleration  whereby  to 
catch  unwary  dissenters  so  as  to  bring  them  more  easily 
into  the  meshes  of  the  law,"  it  could  not  have  more  plain- 


RELIGIOUS    LIBERTY    QUESTION.  189 

ly  exposed  its  inwardness.  The  very  first  sentence  was  a 
glaring-  insult  to  any  Christian  dissenters,  if  they  had 
foolishly  accepted  the  terms  of  that  law.  It  read  thus: 
"If  professors  of  other  doctrine  than  the  pure  Evan- 
gelical ,wish  to  form  a  community,*  they  must  apply  to 
the  King,  giving  him  their  articles  of  faith  and  rules.  If 
he  finds'best  to  grant  the  application,  then,  observing  the 
following  rules,  the  community  will  be  legal." 

Now,  as  Baptists  consider  their  doctrine  pure  and 
Evangelical  as  much  so  as  the  Lutherans  do  theirs,  they 
would,  if  accepting  such  law,  admit  in  the  first  instance 
that  their  doctrine  was  impure  and  unevangelical.  What 
sensible  Baptists  would  submit  themselves  and  their  ris- 
ing denomination  to  such  an  inferential  insult? 

Another  foolish  article  of  that  law  contained  a  de- 
mand of  the  pastor  of  a  recognized  church,  that  if  in  any 
respect  the  doctrinal  views  of  such  dissenting  church 
were  changed,  it  should  be  his  duty  to  report  the  same 
to  the  authorities  in  order  that  t'le  rig'hts  of  such  church 
to  legal  recognition  should  be  annulled.  He  was  thus 
expected  to  be  an  "accuser  of  the  brethren."  It  did  not 
enter  the  mind  of  the  episcopal  framer  of  the  article  that 
if  any  change  took  place,  the  chief  promoter  of  such 
would  generally  be  the  pastor. 

The  chief  object,  aside  from  the  entrapping  part, 
seemed  to  be  to  trumpet  forth  through  all  the  world  in 
tones  of  thunder,  that  Sweden  had  religious  liberty,  and 
that  if  the  Baptists  would  not  dance  according  to  the 
new  music,  on  them  should  rest  the  blame  and  shame, 
and  that  the  Government  had  by  this 

BOMBASTIC  ACT  OF  TOLERATION 

washed  its  hands  and  atoned  for  all  past  misdeeds. 

Most  of  the  other  articles  were  both  too  foolish  and 
unreasonable  for  any  Baptists  to  accept.     I  use  in  this 

*In   Swedish,    Samfund. 


[QO 


THE    SWEDISH    BAPTISTS. 


connection  the  word  Baptists,  for  they  were  the  only  ones 
it  concerned  at  that  time,  except  a  few  CathoHcs. 

To  give  some  reasons  why  they  could  not  accept 
liberty  of  worship  on  such  terms,  they  drew  up  a  peti- 
tion to  the  King  signed  by  five  thousand  members,  set- 
ting forth  their  objections  and  proposing  such  alterations 
as  would  make  the  law  of  any  service  to  them.  But  the 
King,  in  an  illogical  manner,  as  will  appear  later, 
spumed  their  petition,  thus  losing  the  opportunity  of 
proving  to  the  world  that  there  was  in  the  passing  of 
that  law  any  desire  to  benefit  the  Baptists  or  any  other 
dissenters  that,  in  the  course  of  time,  might  wish  to  come 
under  the  hide-bound  restrictions  of  the  priestly  law.  It 
was  a  case  in  which,  when  the  Baptists  asked  for  their 
constitutional  right  to  a  piece  of  bread,  a  stone  was  given 
them,  or  rather  thrown  at  them,  with  as  much  apparent 
feeling  of  contempt  as  was  manifested  by  Louis  XIV., 
King  of  France,  who,  when  he  received  a  petition  from 
the  Marquis  de  Ruvigny  "in  behalf  of  his  brethren  in 
the  faith"  (the  Huguenots),  the  King  indorsed  that 
"noble  document"  with  the  contemptible  word  only 
"Neant"  (Trash)!  and  took  no  more  notice  of  it.* 

The  sum  and  substance  of  the  verbose  answer  to 
the  Swedish  Baptists  by  their  king  might  as  well  have 
been  condensed  into  the  French  king's  word,  "Neant!'' 

The  consequence  was  that  the  whole  law  became  a 
dead  letter;  still,  that  law,  bad  and  impracticable  as  it 
was,  produced  one  good  effect.  It  led  the  people  to 
suppose  that  religious  liberty  was  granted,  and,  conse- 
quently, it  put  a  stop  to  a  great  many  petty  persecutions 
by  the  mob  and  policemen. 

"A  SHADOW  OF  GOOD  THINGS  TO  COME." 

Besides  the  above  effect,  the  law  had  "  a  shadow  of 
good  things  to  come,"  so  that  some  years  later  it  became 

♦Baird's  History  of  "The  Huguenots  and  the  Revocation  of 
the  Edict  of  Nantes"  or  notice  thereof  by  the  "Independent"  for 
MajTch   B,   189€. 


RELIGIOUS    LIBERTY    QUESTION.  19! 

necessary  to  change  the  phraseology  of  the  first  dissenter 
law,  and  remove  the  most  obnoxious  terms,  but  the  new 
act  contained  so  many  un-Christian  conditions,  that  the 
Baptists  could  not  consistently  accept  it,  and  as  nothing: 
would  be  gained  by  it,  they  have  to  this  day  continued 
their  worship  as  members  of  the  State  Church.  As  such, 
they  have  a  right  to  meet  together,  provided  they  do  not 
teach  anything  that  may  be  considered  by  the  priests  and 
their  parish  church  councils  as  leading  to  separation. 

That  law  was  promulgated  in  1868,  since  which  time 
no  change  has  been  made  with  respect  to  meetings  in 
public  or  private  places. 

PUBLIC  OPINION  ENLIGHTENED. 

On  account  of  the  general  aversion  to  persecutions 
deterring  the  priests  and  their  subservient  church  coun- 
cils from  doing  what  the  law  entitles  them  to  do,  the 
people  of  all  beliefs,  infidels  as  well  as  orthodox,  can,  in 
all  cities  and  large  towns  hold  their  meetings  undis- 
turbed, and  at  any  time  they  please.  But  in  smaller 
places  where  the  priests  exercise  an  almost  unlimited  in- 
fiuence  and  authority,  the  preachers  are  now  and  then 
forbidden  to  preach  the  Gospel,  and  if  still  persisting, 
sentenced  to  fines  or  imprisonment  on  bread  and  water. 
This  can  be  done,  though  the  preacher  may  not  use  a 
single  word  in  his  sermon  or  prayer  that  can  be  con- 
strued as  leading  to  dissent. 

Such  was  the  case  in  Warberg,  where  in  1872,  a 
Methodist  preacher,  by  the  name  of  John  Nilson,  wa.% 
incarcerated  for  eleven  days  on  bread  and  water;  and 
although  the  sentence  was  contrary  to  law,  yet  no  repri- 
mand or  indictment  followed  the  council's  illegal  action. 
Nor  has  it  ever  been  known  in  cases  of  persecution,  that 
the  higher  authorities  have  called  the  clerical  councils  to 
account  for  their  many  blunders  and  mistakes  commited 
against  their  defenseless  victims. 


19:^ 


THE    SWEDISH    BAPTISTS. 


Fortunately  the  cases  are  growing  fewer  every  year. 

See  the  cases  for  1897  in  the    last    part    of    Chap- 
ter XIII. 


"FORBIDDING  TO  MARRY" 

as  foretold  by  Timothy,  was  till  lately  a  choice 
weapon  against  dissenters.  As  they  had  not  been  ac- 
corcling  to  law  sprinkled  or  confirmed,  no  legal  marriage 
could  be  allowed  to  an  engaged  couple,  until,  finally, 
civil  marriage  became  an  institution  of  the  land,  for  such 
parties  of  which  one  or  both  belonged  to  a  dissenting 
community  recognized  by  law.  Before  that,  it  was  cus- 
tomary for  the  Baptists,  either  to  be  married  in  Denmark 
or  have  the  ceremony  performed  at  their  meeting  house 
by  their  pastor.  Such  marriages,  however,  as  the  last 
mentioned,  not  being  legal,  subjected  the  officiating  pas- 
tor to  imprisonment  for  three  years  with  hard  labor  for 
offering  up  a  prayer  and  asking  God's  blessing  upon  a 
young  couple.  The  beloved  Brother  G.  Palmquist  bare- 
ly escaped  that  punishment. 

CIVIL  MARRIAGE  LAW. 


According  to  such  law,  neither  two  Lutherans  nor 
two  infidels  can  have  the  option  of  it;  and  in  the  case  of 
the  Baptists,  it  is  necessary  that  at  least  one  of  them  sep- 
arates from  the  State  Church,  which  they  can  do,  al- 
though the  church  or  the  denomination  of  which  they 
are  members  have  not  separated.  The  reason  for  this  is 
as  follows: 

Some  thirty  years  ago,  a  Baptist  church  in  Dalarna 
foolishlv  tried  to  conform  to  the  obnoxious  dissenter 
law  of  i860,  and  thus  be  recognized  as  a  church  of  legal 
existence.    By  that  step,  which  they  have  since  repented 


RELIGIOUS    LIBERTY    QUESTION. 


[93 


of  taking,  the  whole  denomination  was  considered  as  en- 
titled to  recognition  if  any  church  chose  to  apply  for  it. 

At  the  Diet  of  1896,  two  bills  were  presented  by  Lec- 
tor Waldenstrom,  the  Lutheran  Leader  of  the  Free 
Church  party,  to  the  intent  that —  first,  a  Lutheran  might 
be  allowed  marriage  according  to  Church  forms  with- 
out having  previously  taken  the  Lord's  Supper;  second, 
that  a  Lutheran  who  had  taken  the  Supper  in  the  church 
should  be  granted  the  right  of  marriage  according  to 
the  civil  law  of  such  tenor.  But,  as  might  be  expected  of 
such  a  church-bound  Diet,  both  bills  were  rejected  and 
the  prophesied  prohibition  of  marriage  persistently  pro- 
longed. Thus  proving  that  the  majority  of  the  Diet, 
being  wrapped  up  in  the  folds  and  cloaks  of  clericalism, 
have,  like  the  Bourbons,  nothing  learned  of  the  new 
times  or  forgotten  any  things  of  the  old.* 

INFIDELS   MUST  REMAIN   IN  THE   CHURCH. 

The  State  Church  partisans  haye  since  the  dissenter, 
laws  were  enacted,  always  been  very  anxious  to  get  rid 
of  Christian  dissenters  and  always  equally  anxious  to  re- 
tain in  the  bosom  of  the  Church  the  worst  infidels  and 
atheists  of  the  Tom  Paine  or  Ingersollian  type,  such 
as  the  renowned  blasphemer,  Lennstrand  and  his  follow- 
ers. Neither  they  nor  free-church  Lutherans  can  sep- 
arate from  the  Church  without  telling  a  falsehood;  that 
is,  they  can  go  before  the  priest  and  say  that  they  in- 
tend to  enter  the  Baptist,  Methodist,  or  Catholic  denom- 
ination, without  intending  to  do  so.  Of  course,  ungodly 
men  would  not  be  received  if  they  applied.  And  no  man 
of  right  principles  would  try  it,  as  nothing  could  be 
gained  thereby. 

*The  undaunted  Lector  has  presented  a  similar  bill  this  year. 


Tr,^  THE    SWEDISH    BAPTISTS. 

194 

QUESTION  OF  SEPARATION. 

That  question  whereby  persons  may  separate  from 
the  Church  without  the  condition  of  uniting  with  some 
other  Christian  denomination  is  now  an  old  one.  It  has 
been  before  the  Church  convention  at  every  meeting 
since  1877,  and  three  or  four  times  before  the  Diet.  Never 
before  has  a  rehgious  question  been  more  thoroughly 
ventilated.  The  reason  why  it  is  opposed  so  long  is  be- 
cause it  is  a  salary  or  bread  question  for  the  priests.  •  The 
fear  being  that  sooner  or  later,  dissenters  may  not  be 
taxed  with  Church  rates.  To  the  honor  of  the  conven- 
tion, I  am  happy  to  say  that  in  handling  this  question 
before  us,  it  has  proved  itself  in  proportion  to  its  mem- 
bers more  just,  true,  and  lil)eral  than  the  usually  progres- 
sive second  chamber  of  the  Diet,  and  altogether  eclipsed 
the  conservative  first  chamber — a  chamber  wdiich,  on  all 
questions  of  reform,  applies  the  brakes  to  the  wheels  of 
progress,  and  even  puts  their  beams  and  spars  (nobility 
names,  Bjelkar  och  Sparrar)  in  front  of  the  wheels.  Thus, 
Count  Sparre  (governor  of  a  province  and  a  most  con- 
servative man),-  in  speakfng  on  the  question  of  separa- 
tion from  the  State  Church  by  others  than  those  who 
professed  some  Christian  doctrine  different  from  Luther- 
anism,  said  that  "religious  liberty  (in  Sweden)  was  now 
as  perfect  as  it  could  be,  and  he  would  not  take  one  step 
forward  or  backward  to  bring  ?bout  any  change." 

He  is  mentioned  only  as  a  specimen  of  the  many 
great  men  of  whom  the  first  chamber  is  composed,  and 
on  whom  depends  the  rights  and  liberties  of  the  dissent- 
ing Swedes.  In  this  case,  as  might  have  been  expected 
after  such  bombastic  and  sensational  words,  the  like- 
minded  chamber  in  which  he  sits,  without  deigning  to 
discuss  the  question,  voted  against  it  with  only  one  or 
two  reservations;  while  in  the  second  chamber  more 
than  half  voted  against  it  in  accordance  with  the  com- 
mittee. This  was  in  1882.  At  the  Church  Convention 
the  following  year  the  committee  favored  the  proposition, 


RELIGIOUS    LIBERTY    QUESTION.  iq^ 

and  nearly  one-half  voted  for  it,  several  bishops,  deans 
and  other  clergymen  having  spoken  strongly  in  its  favor. 
The  prominent  churchmen  in  favor  of  its  adoption  were 
Beckman,  Charleville,  Johanson,  Grafstrom,  Scheele,  and 
others;  against  it  spoke  Bishops  Bring,  Anjou,  and 
Rundgren,  also  Governor  Bergstrom  (formerly  prime 
minister  in  the  King's  Cabinet),  who,  ignorant  of  the 
law,  thought  that  "if  the  free-church  Lutherans  formu- 
lated a  confession  of  faith,  nothing  would  hinder  them 
from  seceding." 

In  favor  of  the  bills  presented  was,  besides  the  whole 
press,  secular  and  religious,  the  "Vaktaren"  (Watch- 
man)— at  that  time  the  chief  organ  and  pillar  of  the  State 
Church  before  alluded  to  in  Chapter  XII.  That  paper 
took  the  ground  "that  the  state  had  no  right  to  compel 
those  to  remain  in  the  Church  who  wish  to  leave  it  be- 
cause they  could  net  profess  to  enter  some  other  denom- 
ination acknowledged  by  the  state."  And  that  "such  ac- 
tion is  a  crime  against  the  Church,  and  if  the  state, 
though  it  may  be  well  meaning,  persists  therein,  it 
proves  itself  in  reality  to  be  not  a  support  or  defender  of 
the  Church,  but,  on  the  cont-ary,  an  opposer  of  its  true 
interest."  Those  were  plain  and  strong  words,  and  well 
might  the  state  say,  "Save  me  from  my  friends,"  but  the 
words  fell  on  ears  so  deaf  that  they  would  not  hear.  At 
the  Diet  held  in  1882,  the  leader  of  the  free-church  party, 
Mr.  Waldenstrom,  referred  to  in  Chapter  XL,  spoke 
ecjually  strong  words  which  the  Diet  was  compelled  to 
hear  though  set  against  them.  He  said:  "If  the  state 
Church  understood  its  own  welfare,  her  leaders  would 
rise  as  one  man,  and  exclaim:  "In  the  name  of  God;  away 
with  a  law,  which  year  after  year  makes  us  and  our 
church  with  her  service  a  contemptible  spectacle  to  all 
right-minded  men."  And  further,  "If  under  present  cir- 
cumstances antichrist  turned  up  in  our  land  and  desired 
to  leave  the  Lutheran  church,  his  application  would  be 
refused;  because  the  right  to  secede  is  only  granted  to 
those  who  have  embraced  other  Christian  doctrine;  and 


196 


THE    SWEDISH    BAPTISTS. 


antichrist  could  not  be  expected  to  embrace  any  Chris- 
tian doctrine;  he  must,  therefore,  remain  a  Lutheran." 
Then  "he  wondered  what  Luther  would  have  said  about 
such  proceedings,"  and  asked,  "When  shall  the  men  of 
the  State  Church  learn  to  understand  what  is  for  her 
own  good?  That  time  seems  verily  far  off.  Li  the  mean 
time  do  they  labor  with  all  their  might  to  convince  those 
wlio  do  not  yet  believe  it  that  the  State  Church  neither 
is  nor  intends  to  be  a  Christian  church." 

This  is  one  of  the  many  opinions  of  prominent  men 
connected  with  the  State  Church  who  corroborate  my 
assertion  in  Chapter  IV.,  that  the  institution  called  a 
church  is  not  a  Christian  church.  The  account,  with  its 
context  of  compulsory  retention  in  the  State  Church  of 
not  only  all  free-church  Lutherans,  but  also  the  most 
ungodly  infidels,  is  from  an  address  delivered  at  Goth- 
enburg by  me  as  president  of  the 

RELIGIOUS  LIBERTY  UNION, 

and  was  published  entire  in  the  "Dagens  Nyheter" 
("Daily  News")  on  April  i,  1885. 

That  Union,  which  for  its  ol^ject  took  the  same 
ground  as  the  Nonconformists  "Liberation  Society"  of 
England,  was  organized  in  1882,  November  6,  the  day 
when  Sweden  celebrated  the  memory  of  her  great  king, 
Gustavus  Adolphus,  who,  on  that  day,  two  hundred  and 
ftfty  years  before,  fell  on  the  battlefield  of  Lutzen. 

QUESTION  OF  RIGHT  REPEATED. 

Like  all  questions  of  right,  though  they  may  from 
lime  to  time  be  stamped  down  to  the  ground,  yet  they 
will  not  stay  down;  so  with  the  right  of  secession  from  the 
State  Church  by  either  godly  Lutherans  or  ungodly  in- 
fidels; the  question  rose  again  with  renewed  and  re- 
doubled force  at  the  church  convention  in  1888,  and  also 
at  the  Diet  in  1891. 


RELIGIOUS    LIBERTY    QUESTION.  197 

At  the  convention,  the  previous  arguments,  pro  and 
con,  were  again  presented  and  reiterated,  but  still  the 
friends  of  the  measure  failed  in  obtaining  a  just  majority. 

At  the  Diet,  however,  some  necessary  and  beneficial 
lessons  had  been  learned  by  the  popular  chamber  during 
the  elapsed  years.  Coflsequently,  when  Mr.  E.  J.  Ekman, 
a  leading  minister  of  the  free-church  party,  and  Mr.  J. 
M.  Ericson,  editor  of  the  Methodist  paper,  presented 
their  bills,  both  with  the  same  object,  they  (the  bills), 
were,  after  much  deliberation,  approved  by  the  commit- 
tee of  law,  and  recommended  to  the  favorable  action  of 
the  Diet.  And  then  in  1891  the  second  chamber  dis- 
tinguished itself  above  all  its  previous  actions,  and  took 
a  stride  in  the  way  of  progress,  gratifying  to  all  the 
right-minded  people  of  the  whole  country. 

It  was  passed,  after  considerable  opposition,  by  a 
majority  of  one  hundred  and  five  against  eighty-three. 
The  chief  opposer  was  a  priest  named  Redilius,*  who  ex- 
pressed great  anxiety  about  the  results  of  such  radical 
changes. 

Both  of  the  bills  were  quite  as  radical  as  the  one  pre- 
sented in  1882  by  Mr.  Arnoldson,  an  editor,  represent- 
ing the  Unitarian  element,  which  bill  was  then  so  shame- 
fully defeated.** 

But  in  spite  of  such  majority  in  favor  of  allowing 
the  worst  as  well  as  the  best  to  leave  the  State  Church, 
the  first  chamber,  faithful  to  its  well-known  reputation  of 
stagnancy,  rejected  the  bill  without  even  putting  it  to 
the  vote.  It  is  true  that  nothing  better  was  expected  of 
that  body,  for  the  most  part  composed,  as  I  have  said 
before,  of  such  conservative  if  not  retrograde  elements,  as 
well  to  deserve  the  appellation  of  the 

*Some  districts  cannot  get  weaned  from  the  old  custom  of 
ohoosin.g-  priests  for  the  Diet.  And,  as  the  law  does  not  forbid 
them  to  leave  their  pastoral  duties  to  meddle  in  politics  and 
questions  of  finance  and  trade,  some  of  them  are  only  too  glad  to 
secure  a  seat  in  the  Diet,  so  as  the  better  to  use  their  influence 
in    retarding-   reforms   of   a   religious   tendency. 

**The  bill  is  again  before  the  Diet  this  year,  presented  by  Mr. 
K.  G.  Carlson,  a  new  member  from  Gothenburg. 


jog  THE    SWEDISH    BAPTISTS.  j 

BOURBONS  OF  SWEDEN. 

And  yet,  in  that  chamber,  sit  sometimes  as  excep- 
tions to  the  general  rule,  men  of  the  most  liberal  and 
progressive  principles,  as,  for  instance.  Dr.  S.  A.  Hed- 
lund,  of  Gothenburg — referred  to  more  particularly  in 
Chapter  XVI.,  under  the  head  of  "The  Free  Press  of 
Sweden." 

To  some  of  the  old  men  of  that  Diet  it  must  have 
been  with  feelings  of  peculiar  chagrin  that  such  reforms 
were  demanded  in  these  days;  and  to  think  that  the  bills 
should  have  been  presented  by  several  of  the  formerly 
despised  separatists.  No  doubt,  but  many  of  them  wished 
that  they  had  lived  in  the  seventeenth  instead  of  the  lat- 
ter part  of  the  nineteenth  century. 

In  this  case  the  bills  did  not  contain  a  definite  law 
to  be  passed,  but  only  that  a  memorial  should  l^e  sent 
to  the  king  requesting  his  majesty  to  send  to  the  Diet 
a  proposition  in  conformity  with  tlie  spirit  and  intent  of 
the  two  bills.  But  even  in  that  humble  and  modest 
form  it  was  rejected. 

EGYPT  GLAD  OF  ISRAEL'S  DEPARTURE. 

As  Egypt,  after  much  resistance,  was  glad  when  the 
children  of  Israel  departed,  so  may  a  time  come  when 
Sweden  will  find  it  most  to  her  interest  to  let  God's  peo- 
ple as  well  as  infidels  depart  from  the  bondage  of  her  ec- 
clesiastical institutions,  where  they  have  been  held  al- 
ready nearly  as  long  a  time  as  the  Israelites  were  in 
Egypt. 

In  1877  Bishop  Grafstrom  very  consistently  pre- 
sented a  bill  at  the  Diet  which  proposed  that  Baptists 
should  be  compelled  to  leave  the  Church.  Perhaps  be- 
fore many  years,  an  equally  consistent  bill  may  appear 
demanding  that  all  infidels  and  atheists  should  also  be 
excluded.     The  Church  would  still  have  left  within  its 


RELIGIOUS    LIBERTY    QUESTION.  I99 

bosom  besides  her  faithful  adherents,  all  the  thieves,  rob- 
bers, murderers  and  other  evildoers  in  the  land  profess- 
ing the  Lutheran  doctrine. 

The  decisions  of  the  Diets  thus  far  prove  what  I 
have  often  asserted,  that  the  maintenance  of  the  State 
Church  is  for  political,  and  not  for  any  spiritual  interests. 

RELIGIOUS  LIBERTY  POPULAR. 

In  the  minds  of  the  people  the  question  of  religious 
liberty  has  made  rapid  strides  since  the  Baptists  set  up 
their  banners  for  that  principle  in  the  name  of  the  Lord. 
Fifty  years  ago,  when  a  secular  daily  paper,  the  "Journal 
of  Commerce"  of  Gothenburg,  came  out  in  a  series  of  ar- 
ticles in  favor  of  the  subject,  the  author  almost  apol- 
ogized for  doing  so.  The  articles  were  afterwards  pub- 
lished in  pamphlet  form  and  the  anonymous  author  at 
that  time  did  not  dare  to  hope  that  his  views  would  find 
any  sympathizers  among  the  Swedish  people. 

CELEBRATION  OF  THE  BIRTH  OF  GUSTAVUS 
ADOLPHUS. 

Such  fears  may  seem  strange  among  a  people  who 
boastingly  claim  that  Gustavus  Adolphus  fought  for  re- 
ligious liberty.  He  was  born  December  the  twentieth, 
1594.  The  tricentenary  celebration  of  his  birth  took 
place  in  December,  1894,  in  all  Lutheran  countries  and 
communities. 

Whether  he  fought  for  religious  liberty  or  not  is  a 
question  of  doubt  ,and  may  be  answered  by  some  in  the 
affirmative,  by  others  in  the  negative.  Chapter  XVIII., 
on  the  Thirty  Years'  War,  will  throw  some  light  on  the 
c|uestion.  Ikit,  at  all  events,  the  certainty  remains  that 
neither  he,  nor  his  princely  coadjutors,  nor  Luther,  nor 
Calvin,  nor  Zwingle,  nor  any  of  the  foremost  preachers 
or  influential  reformers  in  Europe,  knew,  or  acted  as  if 


200 


THE    SWEDISH    BAPTISTS. 


they  knew,  what  rehgious  Hberty  was.  All  were  perse- 
cutors and  pretended  to  believe,  if  they  did  not,  that  by 
condemning  people  of  dififerent  creeds  from  their  own, 
they  were  doing  great  service  to  God.  Melancthon, 
Bucer,  Bullinger,  Beza,  Farel  and  Viret  all  approved  the 
sentence  of  death  passed  on  Servetus.*  Bucer  said  that 
"Servetus  deserved  something  worse  than  death;"  and 
Melancthon,  the  gentle  Melancthon,  writing  to  Calvin, 
remarks,  "in  my  opinion,  your  magistrates  have  acted 
justly  in  putting  to  death  a  blasphemer,  convicted  by 
due  process  of  law;"  and  in  a  letter  to  Bullinger  he  ex- 
pressed astonishment  "that  any  one  can  be  found  to  dis- 
approve of  this  proceeding;  but  I  have  transmitted  you 
a  few  papers  which  will  sufficiently  explain  our  senti- 
ments." 

With  the  words  "our  sentiments"  is  evidently  meant, 
besides  his  own,  Luther's  and  the  other  chief  leaders.  I 
have  mentioned  this  to  show  that  the  principle  of  per- 
secution in  Lutheranism  is  inborn,  natural,  and  inher- 
ited with  the  system,  especially  when  supported  by  state 
power.  The  aid  of  that  power  it  has  always  sought,  as 
Bunsen  says:  "The  alliance  of  the  altar  and  the  throne 
was  held  up  as  the  strongest  guaranty  of  the  stability 
of  the  latter,  and  the  surest  pledge  of  its  triumph  over 
democracy,  which  was  depicted  as  the  common  enemy  of 
both."  These  views  advanced  by  the  ultra  Lutheran 
party  of  Prussia,  represented  by  such  men  as  Stahl  and 
Hengstenberg  during  the  middle  of  this  century,  serve 
to  solve  in  part  the  problem  of  state  and  church  opposi- 
tion to  the  Baptists,  who  have  ever  been  known  to  stand 
for  popular  rights  and  liberty  versus  despotism.  And 
whatever  principles  swayed  the  rulers  of  Prussia  were 
equally  acceptable  and  acted  upon  by  other  Lutheran 
royal  confreres. 

It  would  seem  that  during  the  decade  of  1850-60, 
the  Lutheran  priests  were  as  by  contagion  rampant  in 

♦Mackenzie's  I^ifo  of  Calvin,   page  IIC. 


RELIGIOUS    LIBERTY    QUESTION.  2oi 

all  the  countries  uiuler  tlieir  sway;  so  much  carried  away 
by  their  zeal  that  they  may  be  said  to  have  enjoyed  quite 
a  revival  of  intolerance,  which  led  Chevalier  Bunsen  in 
1856  to  write  his 

SIGNS  OF  THE  TIMES,  OR  DANGER  TO  RE- 
LIGIOUS LIBERTY, 

in  which  he  expresses  his  "fears  for  religious  wars  un- 
less the  progress  of  the  priests  can  be  checked,"  page 
177,  and  adds,  that  Germany  was  in  danger  of  sinking  "to 
the  verge  of  barbarism,  almost  as  much  through  the  con- 
tentions and  priestly  narrow-mindedness  of  the  Lutheran 
theologians  as  from  the  attacks  of  the  Pope  and  the 
Jesuits,"  page  194.  Speaking  of  the  hierarchal  system, 
he  says,  "It  calumniates  toleration  as  the  child  of  unbe- 
lief and  indifference  and  makes  war  on  it  in  the  name  of 
God  and  the  Gospel,"  page  196. 

Mr.  Bunsen  belonged  to  the  reformed  church,  and 
must  have  felt  thankful  to  God  that  the  Lutheran  priests 
through  their  royal  allies  and  executioners  could  not  use 
on  his  neck  the  sword,  on  which  he  mentions  that  the 
words 

"BEWARE  CALVINIST" 

are  inscribed;  and  says  it  can  "be  seen  at  Dresden." 

He  knew,  however,  the  reason  why  he  escaped,.  For, 
he  says,  "If  they  do  not  persecute  with  the  sword  like 
their  predecessors  it  appears  to  be  rather  owing  to  want 
of  power  than  of  will,"  page  35. 

Had  the  ecclesiastical  Lutheran  lords,  Stahl  and 
Hengstenberg,  succeeded  in  forcing  on  Prussia  their  in- 
tolerant tenets,  there  would  have  been  a  cry  of  wailing 
and  of  woe  heard  all  over  the  land  similar  to  what  took 
place  in  Sweden  in  those  days.     "What  is  Stahl  aiming 


202 


THE    SWEDISH    BAPTISTS. 


at?"  asks  Mr.  Bunsen.  "The  most  dangerous  form  of 
an  absolute  state  church!"  (page  334)  which,  of  course, 
inckides  persecution. 

ORTHODOX  ZEAL. 

A  Swedish  church  historian,  giving  an  account  of 
the  terrible  penalties,  even  unto  death,  intiicted  during 
the  seventeenth  century  for  non-conformity,  says  "That 
they  were  by  no  means  anything  unique  for  Sweden;  but 
belonged  so  much  more  to  the  whole  Lutheran  church, 
and  that,  according  to  the  records  of  this  (the  Swedish) 
church,  the  seventeenth  century  can  reasonably  be 
called 

"THE  ERA  OF  ORTHODOXY." 

So  wrote  a  churchman  in  Sweden,  not  in  1675  when 
nothing  better  could  have  been  expected,  but  in  1875.''' 
Not  a  word  of  extenuation  or  excuse  for  such  crimes  is 
offered,  although  in  the  reign  of  Gustavus  Adolphus,  in 
the  year  1617,  or  one  year  before  the  commencement  of 
the  war  for  the  so-called  religious  liberty,  death  was  de- 
creed by  law  if  non-Lutherans  did  not  leave  the  country. 

It  follows  as  a  consequence  of  such  sentiments,  that 
the  Catholic  Church  was  most  orthodox  in  the  time  of 
the  inquisition  under  Philip  H.,  and  that  the  Christian 
church  was  least  orthodox  in  tlie  times  of  the  apostles 
and  primitive  Christians. 

REWARD  OF  BISHOPRICS. 

It  has  been  the  custom  in  Sweden  during  the  last 
half  of  this  century,  and  perhaps  before,  to  bestow  bish- 
oprics on  all  narrow-minded  ecclesiastical  writers, 
whether  of  religious  periodicals,  essays,  papers,  or  his- 

*Cornclius'  Church  History,  pag-e  1G5. 


RELIGIOUS    LIBERTY    QUESTION.  203 

tories.  All  the  three  editors  of  the  "Kyrko-Tidning" 
("Church  News"),  Sundberg,  Bring,  and  Flensburg,  be- 
came bishops.  Both  editors  of  "Tidskrift  for  Christlig 
Tro  Och  Bildning,"  Ullnian  and  Scheele,  became  bishops 
— not  to  mention  several  others,  as  Thomander,  Land- 
gren  and  Reuterdahl,  the  latter  also  a  church  historian, 
embracing  in  his  work  the  whole  Christian  church;  and 
so,  according  to  precedents,  Professor  Cornelius,  the 
writer  above  quoted,  also  became  bishop.  If  he  was  pro- 
moted for  attributing  to  "Orthodox  Zeal''  the  most  se- 
vere persecutions  ever  enacted  in  Sweden,  or  for  calling 
that  age  in  which  they  occurred,  an  "Era  of  Orthodoxy," 
or  for  any  other  ecclesiastical  views,  considered  by  the 
rulers  of  Sweden  as  meritorious,  I  will  leave  for  others 
to  determine.  I  will  say,  however,  that  his  account  of  the 
Baptists  in  Sweden  is  erroneous,  being  founded  probably 
on  hearsay  instead  of  truth. 

DOCTOR     ARMITAGE     ON     SWEDEN'S     DIS- 
SENTER LAWS. 

In  his  "History  of  the  Baptists,"  he  says,  concern- 
ing those  laws,  very  aptly,  that,  "Under  the  pretense  o^ 
relief,  it  (the  Government)  made  a  Dissenter  Law  in  i860, 
full  of  obnoxious  restrictions,  and  in  1873  amended  it, 
under  the  further  pretense  of  removing  them;  but  still 
it  exacts  from  them  conditions  to  which  they  cannot 
yield  and  retain  their  self-respect." 

And  further  he  says:  "By  a  comical  construction  of 
the  law,  the  State  holds  them  all  as  members  of  the  State 
Church,  unless  they  comply  with  these  provisions,"  and 
"Thus  kee])ing  a  clear  head  and  clean  hands,  it  is  a  mat- 
ter of  indifference  to  them  whether  the  law  counts  them 
hi  or  out  of  the  State  Church."* 


*Armitage's    Hist,    of   the    Baptist.'?,    revi.sed    edition    of   1S03,    pp. 
454,  455. 


204 


THE    SWEDISH    BAPTISTS. 


CHAPTER    XVI. 


THE  RELIGIOUS   LIBERTY  QUESTION. 

(Continued.) 


"Whoever  promotes  oppression 
of   conscience   and   mental 
slavery,  is  working  for  Jesu- 
itism, and  as  much  as  in  him 
lies,   for  the  downfall  and  de- 
struction   of   his    own    church 
and    nation.      But    if    he    be    a 
Protestant,  he  deserves  a  double 
measure  of  our  abhorrence 
or    compassion." 

Bunsen. 


EARLY  TOLERATION  ACTS  ATTEMPTED. 

Owing  to  the  violent  persecutions  against  the  Luth- 
eran separatists  during  the  early  part  of  the  decade  of 
1840  and  1850,  a  pious  member  of  the  Diet,  Mr.  Jons 
Palmquist,  eldest  brother  of  the  three  mentioned,  had 
the  temerity,  at  the  Diet  of  1844,  to  present  a  bill  of 
Toleration  for  the  persecuted  Christians!  But  it  was 
received  with  such  a  storm  of  opposition,  that  nothing 
came  of  it.  Still,  it  is  possible  that  it  might  have  given 
occasion  to  the  appearance  of  the  articles  on  religious 
liberty,  which,  during  the  same  year,  appeared  in  the 
Gothenburg  Journal  of  Commerce,  mentioned  in  the  pre- 
vious chapter. 


RELIGIOUS    LIBERTY    QUESTION.  205 

A  ROYAL  ATTEMPT. 

Strange  as  it  may  appear,  King  Oscar  I.,  in  the 
opening  speech  of  the  Diet,  on  October  17,  1856  (no 
doubt  urged  thereto  by  the  petitions  and  demonstrations 
of  the  freer  nations  of  the  civihzed  world)  presented  the 
following  proposition : 

"Toleration,  founded  on  individual,  immovable  con- 
viction, and  respect  for  the  religious  faith  of  others,  be- 
longs to  the  essence  of  the  Protestant  Church,  and  ought 
to  be  accepted  among  a  people  whose  heroic  king,  Gus- 
tavus  Adolphus,  by  brilliant  victories  and  the  sacrifice  of 
his  life,  laid  the  foundation  of  freedom  of  thought  in 
Central  Europe.  Those  laws,  therefore,  which  hinder  re- 
ligious liberty  and  freedom  of  worship,  ought  to  be 
abolished,  and  the  general  law  be  brought  into  agreement 
with  the  sixteenth  section  of  the  constitution."* 

This  speech,  like  a  flash  of  lightning,  flew  all  over 
Europe  and  the  United  States,  as  well  as  over  Sweden, 
causing  the  friends  of  religious  liberty  to  hope  that  at 
last  some  toleration  act  would  be  the  result.  To  expect 
religious  liberty  and  freedom  of  worship  in  accordance 
with  the  Constitution,  though  those  words  were  men- 
tioned, no  one  could  or  did  expect.  The  suffering, 
hunted  and  imprisoned  Lutherans  and  Baptists  in  Swe- 
den had  certainly  their  hopes  raised  high,  but  these  were, 
alas!  soon  to  be  dashed  to  the  ground.  For,  as  in  1844, 
so  in  1856,  the  temper  of  the  Diet  was  hostile  to  any  at- 
tempts to  ameliorate  the  conditions  of  those  who  did  not 
conform  in  every  particular  to  the  rule  of  the  State 
Church.  Yet  some  concessions  were  made  to  the  mem- 
bers of  the  establishment  so  that  some  time  afterwards 
they  could,  with  certain  restrictions,  meet  in  private 
houses  to  edify  one  another  with  reading  or  praying. 

*The  words  of  that  section  will   be    quoted    farther    on    under 
the   head    of    "Constitutional    Religious   Liberty." 


2o6  THE    SWEDISH    BAPTISTS. 

GRACIOUS  EDICT  OF  OSCAR  I. 

In  order  that  the  reader  may  get  a  clear  idea  of  the 
mountain-born  mouse  brought  forth  to  the  Hght  of  the 
civiHzed  world,  I  will  give  the  whole  statute  as  pub- 
lished at  the  Court  of  Stockholm,  October  twentieth, 
1858,  the  translation  of  which  into  English  was  pub- 
lished by  Mrs.  M.  F.  Anderson  in  her  account  of  the  Bap- 
tists in  Sweden. 

"We,  Oscar,  by  the  grace  of  God,  etc.,  make  known 
that  we,  in  conjunction  with  the  States  of  the  Kingdom, 
have  resolved,  while  abolishing  the  royal  placard  against 
religious  meetings  of  January  12th,  1726,  and  what  in 
other  respects  has  been  enacted  on  the  subject,  to  make 
the  following  decr-ee: 

"Members  of  the  Evangelical  Lutheran  Church  shall 
not  be  prohibited  to  meet  for  social  devotional  exercises, 
even  though  the  priests  are  not  present  to  conduct  them. 
But  such  meetings  may  not  take  place  without  special 
permission,  during  the  time  when  public  services  of  the 
State  Church  are  being  held.  Neither  shall  admittance 
to  such  meetings,  as  cannot  be  considered  family  worship, 
be  denied  the  parish  priest,  members  of  church  council, 
or  the  public  authorities  in  the  region;  which  last-named 
authorities,  in  case  of  any  unla\\  .ulness  or  disorder,  are 
empowered  to  break  up  the  meeting.  Should  there  stand 
up  any  one  who  is  not  a  priest,  or  duly  authorized  by  the 
ecclesiastical  laws,  to  preach  at  such  meetings,  and  de- 
liver religious  discourses  which  are  considered  as  teach- 
ing separation  from  the  Established  Church  order,  or  a 
disregard  for  the  public  services  of  the  Established 
Church  order,  or  to  the  undermining  of  the  sacredness  of 
religion,  the  Church  Council  are  authorized  to  forbid 
him  to  stand  up,  in  the  parish,  in  the  above-named  ca- 
pacity. He  that  appoints  such  a  meeting  as  has  been 
mentioned,  at  a  time  when  it  may  not  take  place  or  at 
such  a  time  opens  his  house  for  such  meetings,  or  fails 
to  obey  the  Church  Council's  prohibition  against  exer- 


RELIGIOUS    LIBERTY    QUESTION.  207 

cising-  the  functions  of  a  teacher,  shall  be  compelled  to 
pay  a  fine  of  from  fifty  to  three  hundred  rix-dollars, 
which  sum  is  to  be  divided  between  the  accuser  and  the 
poor  of  the  parish.  If  the  person  fined  is  not  able  to  pay 
the  fine,  the  sentence  shall  be  reversed  to  imprisonment, 
on  the  same  princi[)les  which  are  valid  for  changing  fines 
according  to  the  chai)ter  of  execution." 

COMMENTS  ON  THE  IGNOBLE  STATUTE. 

Mr.  Wiberg,  in  commenting  on  that  decree,  wrote: 
"By  the  enactment  of  this  law,  the  power  to  prevent  re- 
ligious meetings  is  placed  much  more  in  the  hands  of  the 
priests  than  heretofore.  The  parish  priest  is  always  the 
chairman  of  the  Church  Council,  which  consists  of  only 
a  few  members,  who  are  selected  by  the  priest  himself. 
Thus  the  word  of  the  priest  is  almost  invariably  the  law 
by  which  the  others  are  governed.  The  priest  has  only 
to  "consider"  a  discourse  as  leading  to  a  separation  from 
the  State  Church  to  be  empowered  to  forbid  any  meet- 
ings being  held  in  his  parish,  to  subject  them  to  the 
above-named  fine,  or  in  case  of  inability  to  pay,  impris- 
onment." 

COMMENT  BY  THE  LONDON  "FREEMAN." 

After  referring  to  the  persecutions  in  Sweden  and 
Denmark  at  that  time.  The  Freeman  says:  "The  persis- 
tency and  bitterness  with  which  these  humble  Christians 
are  hunted  from  the  hiding  ])laces  in  which  they  meet  to 
worship  God,  remind  us  of  the  days  of  the  Restoration, 
of  the  Puritans,  and  of  the  Covenanters.  Lutheran 
Europe  is  now  fighting  the  same  battle  against  the  rights 
of  Christ  and  His  people  which  was  unsuccessfully 
fought  hundreds  of  years  ago  by  the  Anglican  Church. 
But  it  will,  we  trust,  be  briefer  and  less  bloody." 


2o8  THE    SWEDISH    BAPTISTS. 

"In  Sweden  the  imposing  flourish  of  toleration  in  the 
King's  late  speech,  which  deceived  our  hope  for  a  mo- 
ment, already  proves  but  a  hollow  sound.  The  Ministe- 
rial measure  has  been  brought  forward,  and  barely  pro- 
poses to  soften  the  rigor  of  the  existing  laws  and  penal- 
ties against  dissent,  without  touching  their  principle,  but 
rather  fortifying  it  with  a  number  of  compensating  pro- 
visions on  the  other  side." 

Such  was  the  final  issue  of  that  bombastic  speech  at 
the  opening  of  the  Diet,  which,  for  its  bringing  forth  to 
the  birth,  required  two  whole  years  after  its  royal  con- 
ception.    Truly  can  it  be  said  in  this  case, 

THE  MOUNTAIN  BROUGHT  FORTH  A  MOUSE. 


It  seems  from  the  statute  as  thus  promulgated,  or 
the  restrictions  referred  to,  that  the  Swedish  Lutheran 
Evangelical  Government  in  1858  was  more  intolerant  of 
its  own  God-fearing  members  than  the  French  Catholic 
government  was  of  Protestant  dissenters  in  the  sixteenth 
century.  For,  in  a  letter  which  the  preacher  Sebville 
wrote  to  the  Chevalier  Anemond  de  Coct,  dated  Gren- 
oble, December  28,  1524,*  he  says:  "I  am  forbidden  to 
preach  on  pain  of  death.  We  may  meet  in  secret  to  con- 
fer together  on  the  Gospel,  and  nothing  is  said;  but  we 
may  not  speak  publicly  except  to  be  burnt."** 

By  the  words  "nothing  is  said,"  it  is  evident  that 
the  authorities  were  aware  of  such  meetings. 

To  think  of  a  church  that  claims  to  be  Christian, 
Protestant  and  evangelical  as  well  as  Lutheran,  having 
ever  forbidden  its  members  the  privilege  accorded  to 
them  in  the  above  statute,  is  such  a  shameful  admission 
of  its  non-Christian  character  as  could  ever  be  produced, 

*That  was  334  years  before  the  Royal  Edict  of  Oscar  I.  was 
Issued,  and  three  years  before  Gustavus  Vasa  decreed  that  all 
Swedes  should  be  Lutherans. 

♦♦Waddington's   Congregational   History,    page   386. 


RELlGlOqS    LIBERTY    QUESTION.  2O9 

even  if  the  other  proofs  presented  in  Chapter  IV.  should 
be  considered  insufficient. 

At  that  time,  the  Diet  was  composed  of  the  four 
houses  or  states— the  nobles,  clergy,  burghers,  and  peas- 
ants. The  two  first  mentioned  represented  always  stag- 
nation, while  on  the  two  latter  depended  the  nation's 
hope;  but  nothing  could  be  done  without  the  affirmative 
votes  of  three  states. 

This  cumbrous  state  of  legislation  was  the  cause  of 
Sweden's  crab-like  progress  in  civil  as  well  as  religious 
matters. 

Owing  to  the  petitions  and  protestations  of  the  civ- 
ilized world,  the  punishment  of  exile  for  apostacy  from 
the  Lutheran  creed  was  about  the  same  time  abolished. 

In  view  of  the  sad  failure  of  King  Oscar's  proposi- 
tion, I  may  say  that  if  he  had  manifested  the  determina- 
tion of  will  that  characterized  Gustavus  Vasa,  and  let 
the  priest-ridden  Diet  know  that  he  would  sooner  abdi- 
cate than  rule  over  a  people  who  were  denied  their  most 
natural  rights  in  their  worship  of  God,  and  denied  by  a 
Diet  of  whom  not  one  in  a  hundred  represented  the 
people — a  Diet  which,  by  its  priestly  prejudices  and  big- 
otry, brought  such  a  disgrace  on  his  adopted  country,  had 
he  "taken  such  a  bold  stand,  letting  the  people  know  that 
it  was  the  Diet  that  hindered  him  in  his  desires  for  tol- 
eration and  reform,  the  whole  country  would  have  risen 
as  one  man,  to  clamor  for  a  new  representative  system, 
which  question  had  already  then  been  during  many  years 
agitated  and  discussed  by  the  press  and  the  people.  And 
it  was  well  known  that  but  for  the  Diet,  the  reform  would 
have  been  accepted  and  become  the  law  of  the  land.  But 
being  a  question  of  constitutional  change,  it  required  the 
majority  of  all  the  four  states  to  pass  such  a  bill. 

To  expect  the  no1)les  and  priests  to  favor  it  was  like 
asking  them  to  cut  ofT  their  own  hands  or  fingers.  Yet 
it  was  with  the  determination  of  his  son,  Charles  XV., 
accepted  in  1865.  He  was  a  popular  king,  and  with  the 
help  of  the  people  would  have  known  how  to  quell  and 


2IO 


THE    SWEDISH    BAPTISTS. 


curb  both  nobles  and  priests  if  they  had  dared  to  oppose 
him.  It  is  said  that,  being  questioned  what  he  would  do 
if  the  nobles  and  priests  opposed  his  reform  proposition, 
he  answered  that  "he  would  make  so  many  new  noblemen 
as  would  be  required  for  a  majority  in  their  house,  and 
as  for  the  priests,  in    such    case,    he    would  send  them 

to  ." 

Being-  head  of  the  church,  he  might  have  thought 
himself  entitled  to  dispose  of  them  in  such  a  way.  If 
the  saying  was  not  true,  it  was  still  characteristic  of 
the  man.  His  father,  Oscar  I.,  was,  however,  neither  so 
bold  nor  popular,  and  the  great  flourish  of  great  words 
resulted  in  a  deplorable  fizzle,  or  a  contemptuous  act. 
But  it  must  also  be  considered  that  he  had  reasons  on 
personal  grounds  why  he  would  not  press  his  proposition 
on  the  Diet  too  strongly.  Josephine,  his  royal  consort, 
a  very  noble  woman,  was  a  Catholic,  and  the  opposition 
party  might  have  hinted  at,  and  perhaps  did,  that  he  de- 
sired to  favor  ^ler  and  her  co-religionists. 

THE  FREE  PRESS  OF  SWEDEN 

has,  during  the  last  fifty  years,  been  a  great  instrument 
in  the  hands  of  God  in  promoting  free  religion.  Almost 
every  paper  has  advocated  religious  liberty,  and  espe- 
cially the  leading  papers  in  the  greatest  cities  of  the 
country.    They  did  indeed 

"Help  us  "save  free  conscience  from  the  paw 
Of  hireling  wolves,  whose  gospel  is  their  maw." 

— Milton. 

Honorable  mention  must  especially  be  made  of 
Gothenburg's  "Handel's  Tidning"  and  Stockholm's  "Af- 
tonblad."  To  the  aged  and  in  politics,  war-worn  editor 
of  the  former,  Doctor  Hedlund,  was  sent  in  1894,  a  dep- 
utation from  the  Baptist  Conference,  which  then  met 
at  Gothenburg,  to  thank  him  for  his  many  services  in 


RELIGIOUS    LIBERTY    QUESTION.  211 

favor  of  the  I'.aptist  cause  and  relii^ious  freedom  gen- 
erally. 1  shall  never  forget  nor  cease  to  be  grateful  for 
the  many  kind  services  he  did  for  the  struggling  infant 
Church  of  Gothenburg  at  a  time  when  the  priests  came 
swooping  down  on  her,  like  hawks  on  a  dove.  And  yet 
he,  and  nearly  all  the  representatives  of  the  press,  are  of 
Unitarian  predilections,  so  that  between  them  and  the 
priests  is  very  little  sympathy;  the  latter  calling  the 
editors  of  the  press  "Antichrists."  But  that  is  an  appel- 
lation that  they  give  freely  to  all  who  oppose  them, 
whether  Unitarians  or  Baptists. 

It  is  a  providential  and  remarkable  fact  that,  while 
the  Christian  Lutherans,  until  of  late,  have  been  the 
greatest  opposers  of  the  Baptists  and  religious  liberty, 
the  so-called  'infidel  Unitarians  have  mostly  proved 
friendly  to  our  cause  in  Sweden. 

Some  honorable  exceptions  I  have  already  men- 
tioned, and  their  names  deserve  to  be  recorded,  viz., 
Hammar,  Ahnfelt,  Nymanson,  and  Bergman,  all  in 
Skone.  Only  a  few  of  the  older  ones  could  be  men- 
tioned, whereas  now  there  are  hundreds  in  all  parts  of 
the  country,  truly  pious  priests  who  are  on  terms  of 
friendship  with  the  dissenters,  and  even  preach  in  their 
pulpits. 

CONSTITUTIONAL  RELIGIOUS  LIBERTY. 

After  all  the  previous  accounts,  it  may  seem  strange 
to  be  informed  that  since  1809,  in  accordance  with  the 
Swedish  constitution  religious  liberty  has  been  granted 
to  the  Swedes,  as  plain  and  distinct  as  to  any  people  in 
the  world.  .  But  Kings  and  authorities  have  purposely 
misconstrued  every  word  of  it;  it  has  been  quoted  thou- 
sands of  times  in  favor  of  religious  liberty,  but  all  in  vain. 
It  reads  thus:  "The  King  shall  not  coerce  anybody's 
conscience  or  allow  it  to  be  coerced  (or  violated),  but 
protect  every  one  in  the  free  exercise  of  his  religion,  pro- 


212  1'HE    SWEDISH    BAPTISTS. 

vided  the  peace  of  the  community  is  not  disturbed 
or  general  scandal  caused  thereby."  Such  is  the  six- 
teenth article  of  the  Swedish  constitution,  and  no  legisla- 
tors could  make  it  any  more  plain.  And  yet  to  this  day 
it  has  been  a  dead  letter,  and  the  article  trampled  under 
foot  by  unjust,  illogical  and  senseless  misconstructions. 

"Certain  it  is,"  writes  Mr.  Ahnfelt,  the  dean  before 
quoted,  "that  the  Swedes  have,  according  to  law,  relig- 
ious liberty,  but  equally  certain  is  it  that  both  the  legis- 
lative and  executive  powers  ignore  such  law."  Dr.  Reu- 
terdahl,  afterwards  archbishop,  commenting  on  it,  said 
it  was  only  a  "fine  guidepost  (or  ideal)  that  a  Swedish 
King  should  have  before  his  eyes."''' 

The  Baptists,  in  their  petition  to  Charles  XV.,  in 
1861,  referring  to  the  same  constitutional  article  as  one  ot 
the  reasons  why  they  expected  some  favorable  attention 
to  their  request,  received  after  a  long  time  the  following 
illogical  answer,  drawn  up  by  the  Attorney  General: 

"If  that  article  which  contains  a  limit  to  the  power 
of  the  King  could  also  be  considered  as  limiting  the  pow- 
ers of  the  legislature,  then  it  will  stiH  belong  to  them 
and  to  nobody  else  to  judge  of  in  what  measure  the  proc- 
lamation of  strange  doctrines  may  be  considered  danger- 
ous for  the  peace  of  the  community  or  cause  general 
scandal." 

That,  and  the  following  part  of  the  unjust  answer, 
showed  plainly  that  the  government  had  no  sincere  dis- 
position or  intention  to  promote  toleration,  at  least  so 
far  as  Baptists  were  concerned;  proving  the  truth  of  the 
poet,  who  said  that 

"It  is  the  curse  of  kings  to  be  attended 

By  slaves  that  take  their  humors  for  a  warrant 

To  break  within  the  bloody  house  of  life, 

And  on  the  winking  of  authority. 

To  understand  a  law." 

— Shakespeare. 

♦In   Swedish   "Vackra   anvisningai-."     See  "Kyrko-Vannen." 


RELIGIOUS    LIBERTY    QUESTION.  213 

Here  it  may  be  asked,  did  not  those  narrow-niinded 
state  and  church  dignitaries  know  what  was  the  real 
purport  or  intentions  of  the  legislators  who  in  1809 
framed  the  constitution,  whether  they  meant  religious 
liberty  or  a  sham?  Yes!  verily  they  did  know!  but  it 
did  not  answer  their  political  purposes  and  persecuting 
propensities  to  acknowledge  it. 

When  Professor  Reuterdahl,  D.  D.,  before  referred 
to,  had  his  attention  called  to  the  spirit  as  well  as  letter  of 
the  legislators,  he  had  the  audacity  to  say  in  a  pamphlet 
"that  the  sixteenth  article  should  not  be  interpreted  in 
accordance  with  the  incontestable  meaning  of  the  men 
who  framed  the  law,  but  according  to  the  connection  ol 
the  words  with  history  and  anterior  laws."* 

Dr.  Hammar,  editor  of  the  "Church  Friend,"  in  his 
comments  on  such  Jesuitical  and  Machiavellian  interpre- 
tation, remarks:  "That  is,  if  the  law  says,  every  one  shall 
l)e  protected  in  the  free  exercise  of  his  religion,  and 
older  laws  prescribed  banishment  for  such  exercise,  then 
it  would  follow,  that  the  protection  should  consi.st  in  ban- 
ishment."    And  yet 

"GREAT  IS  DIANA," 


and  great  were  all  these  men.  So  great  was  the  last- 
named  interpreter  of  a  plain  constitutional  law,  that  the 
King,  Charles  XV.,  called  him  to  his  Cabinet  as  eccle- 
siastical councillor;  and  later  elevated  him  to  the  arch- 
episcopal  chair. 

Having  presented  a  few  of  the  many  incongruous 
interpretations  of  the  article  in  question,  it  will  seem  as- 
tonishing how,  in  a  serious  lawsuit,  involving  the  banish- 
ment of  seven  Catholics,  the  district  attorney  at  Stock- 
holm, the  public  prosecutor  in  the  case.  Sergeant  Bajur, 
pleaded  with  reference  to  the  same  law. 

♦"The   Concerns    of   the    Church"    (Do    Kyrkliga    Ansolag-cnhe- 
terna"). 


214  '^^^    SWEDISH    BAPTISTS.  [ 

LUMINOUS  LEGAL  LORE. 

"Although,  according  to  the  sixteenth  article,  re- 
ligious liberty  is  granted  to  all  Swedes  with  the  exception 
of  the  King,  the  successor  to  the  throne,  and  the  civil 
officials,  and  I  consequently  act  contrary  to  the  consti- 
tution of  the  land  when  I  accuse  the  parties  of  being 
guilty  concerning  the  crime  laid  to  their  charge,  and, 
therefore  adjudge  them  to  exile;  yet,  as  it  has  been  shown 
that  all  prosecuting  attorneys  have  acted  in  the  same 
way,  and  their  decisions  have  been  confirmed  by  the  sen- 
tences of  not  only  the  Court  of  Appeals,  but  also  of  the 
Supreme  Court;  therefore,  I  demand,  though  contrary  to 
the  determinate  and  plain  words  of  the  constitution 
(which  the  states  of  the  Diet  during  forty-three  years 
have  not  yet  been  willing  to  either  see  or  understand), 
that  the  accused  be  banished;  and  that  on  account  of  a 
law  which  by. the  constitution  was  abolished  forty-three 
years  ago." 

Words  would  only  be  wasted  in  reflection  on  such 
puerile  jurisprudence. 

Many  cases  could  be  mentioned  where  the  judg- 
ments pronounced  against  Christians  "  have  been  even 
more  illogical  and  illegal. 

The  wonder  in  this  case  was  that  the  prosecutor  him- 
self was  not  banished  for  daring  to  reflect  on  the  al)ility 
of  the  Diet,  as  in  the  time  of  Gustavus  IV.,  a  philos- 
opher by  the  name  of  Thorild  was  banished  for  proposing 
in  a  humorous  way  the  overthrow  of  the  whole  four 
states  of  the  Diet,  on  account  of  their  incompetency  to 
legislate  for  the  benefit  of  the  land.''' 

Of  those  men  who  so  liberally  favored  the  principles 
of  religious  liberty  in  1809,  no  speakers  could  better  ex- 
press the  true  sentiments  of  the  Diet  than  two  bishops 
and  one  doctor  of  divinity.  Their  names  deserve  to  be 
recorded.     They  were  Rosenstein,  Bjurback,  and  Wick- 

*Hofberg's  Biographical  Lexicon.    See  Thoiild. 


RELIGIOUS    LIBERTY    QUESTION.  21 5 

man.  One  of  them,  Bishop  Jljurback,  even  went  so  far 
as  to  say:  "I  wish  that  the  sixteenth  artiele  of  the  pro- 
posed eonstitution  might  be  altogether  exi)unged,  for  it 
appears  only  as  an  echo  from  barbarian  times,  a  relic 
only  for  ornament;  not  for  necessity.  The  first  principles 
and  conceptions  of  the  eternal  laws  of  nature,  incontro- 
vertible to  all  common  sense  and  human  sentiment,  ap- 
pear to  me  not  to  require  any  sanction  of  written  law." 

What  a  contrast  between  those  noble  words  and  the 
wretched  nonsense  which  has  been  expressed  at  the  Swe- 
dish Diets  during  these  last  fifty  years  by  bishops  of  an- 
other stamp  and  nature.  The  former  were  of  course 
members  of  the  state  of  the  clergy ;  one  of  the  four  states 
that  composed  the  Diet. 

It  may  seem  strange  that  such  liberal  sentiments 
were  expressed  by  those  and  most  of  the  other  men  of 
the  Diet  during  "the  early  part  of  this  century;  but  it 
must  be  remembered  that  nearly  all  of  northern  Europe 
was  given  up  to  indifiference  of  all  religions  during  those 
and  the  preceding  years.  And  in  Sweden  there  were  no 
dissenters  at  that  time  to  claim  any  religious  liberty;  be- 
sides, the  dreaded  Baptists  had  not  even  been  heard  of. 
The  so-called  freethinking  elements  of  France,  Germany, 
and  England,  which  had  been  so  generally  received  in 
those  countries  immediately  after  the  French  Revolution, 
had  found  their  way  also  to  Sweden  and  Denmark,  and 
were  especially  embraced  by  the  higher  classes  and  men 
of  learning. 

FROM  "THE  SIGNS  OF  THE  TIMES." 

Chevalier  Bunsen,  probably  in  consideration  of  sim- 
ilar difficulties  in  Prussia  as  have  been  mentioned  about 
Sweden,  says  in  his  treatise  of  the  above  title,  page  237: 
"It  is  singular  in  countries  where  intolerance  has  had  its 
sway,  how  difficult  it  is  to  make  the  plainest  law  granting 
Religious  Liberty  to  be  of  any  use;  it  is  a  dead  letter." 


2i6  THE    SWEDISH    BAPTISTS. 

To  enable  a  people  to  derive  any  benefit  from  such 
"plain  law"  he  mentions  six  different  conditional  con- 
comitants as  requirements  for  making  "the  plainest  law" 
of  any  validity. 

Very  traly  has  Zephaniah  said:  "They  have  done 
violence  to  the  law;"  "but,"  he  adds,  "the  unjust  know- 
eth  no  shame." 

The  reader  after  having  perused  this  chapter,  will 
recognize  the  truth  of  Mr.  I>unsen's  very  apt  observa- 
tions, and  how  remarkably  well  it  illustrates  the  case  in 
Sweden  to  the  end  of  the  nineteenth  century. 

BUNGLING  BLUNDERS  IN  LEGISLATION. 

Such  may  be  called  the  crude  and  crooked  efforts 
made  by  the  Diet  to  legislate  for  Christian  dissenters 
during  these  last  forty  years.  Their  motley  measures 
stintedly  meted  out  in  the  form  and  name  of  dissenter 
laws,  have  not  met  with  approbation  of  right-minded 
men  in  either  church  or  state,  any  more  than  of  the  Bap- 
tists. Thus  the  Burghers,  one  of  the  four  states  compos- 
ing the  Diet,  voted  against  the  first  and  flimsy  effort  in 
i860.  One  of  the  leaders  of  that  state,  the  well-known 
author,  August  Blanche,  condenmed  it  in  the  strongest 
terms  as  "barbarian." 

Per  Nymanson,  a  priest  of  uncommon  prominence, 
said  of  a  later  effort:  "When  did  you  ever  hear  the  like 
of  such  law,  and  yet  one  must  suppose  that  it  is  meant  in 
earnest,  though  anything  similar  is  unheard  of."*  And 
a  writer  in  another  paper  said  of  one  of  the  progenies: 
"It  is  vain  to  suppo<;e  that  the  law  will  in  any  case  solve 
this  great  and  important  question." 

The  editor  of  the  "Daily  News,"  one  of  the  best 

papers  in  Stockholm,  said  of  the  last  product  of  1868, 

since  which  time  no  change  has  been  made:  "So  long  as 

the  state  church  can  persecute  those  who  publicly  make 

•This  is  the  same  Per  Nyman«on  as  is  mentioned  in  Chapter  XI. 


RELIGIOUS    LIBERTY    QUESTION.  21/ 

known  or  preach  their  rehgious  views,  so  long  is  there  no 
rehgious  Hberty." 

And  the  state  or  the  state  church,  for  they  are  both 
the  same  thing,  "they  are  not  twain,  but  one  flesh,"  can 
thus  persecute  unto  this  day  whenever  it  pleases.  Now, 
for  fear  of  the  people,  as  in  the  time  of  Herod,  they  may 
not  please  to  indulge  in  their  legal  rights,  so  much  as 
before. 

I  have  quoted  the  above  because  the  State  Church 
party  has  persistently  blamed  the  Baptists  as  unreason- 
able and  rebellious  spirits,  because  they  would  not  con- 
form to  a  law  that  it  was  hoped  would  give  some  credit 
to  a  country  that  had  been  so  long  disgraced  before  the 
world  for  its  intolerance. 

Some  Lutheran  priests  to  this  day  endeavor  to  apol- 
ogize for  or  palliate  the  persecutions  that  were  inflicted 
on  dissenters.  That  such  should  be  the  case  in  Sweden 
is  natural  enough,  but  that  any  among  the  so-called  Mis- 
sion Covenant  preachers  in  this  country  (men  whose  con- 
freres in  Sweden  have  suffered  nearly  as  much  as  the 
Baptists)  should  do  so  and  publish  the  same,  witnesseth 
only  against  themselves,  that  if  they  had  the  power  they 
would  walk  in  the  ways  of  their  Church  Fathers,  Luther 
and  INlclancthon,  and  their  Church  Mother  Svea. 

But  we  find  that  the  same  has  been  the  case  con- 
cerning the  Protestant  inquisitorial  persecutions  of  the 
Baptists  in  the  time  of  Zwingle,  which  were  approved  by 
him. 

Concerning  those  ill-doings.  Dr.  Armitage,  in  his 
"History  of  the  Baptists,"  page  332,  says:  "AJl  sorts  of 
flimsy  pleas  have  been  created  to  cover  these  barbarities, 
but  their 

"BLOODSTAINS  WILL  NOT  OUT." 

If  the  "flimsy  pleas"  did  not  avail  to  take  away  the 
"bloodstains"  of  the  sixteenth  century,  much  less  will 
they  serve  the  objects  and    designs    of    curry-favoring 


2i8  THE    SWEDISH    BAPTISTS. 

preachers  of  these  days  in  removing  the  stigma  of  the 
barbarities  inckilged  in  by  the  Swedish  Government  dur- 
ing the  middle  part  of  the  nineteenth  century. 

SENECA  VARNISHING  NERO. 

Such  efforts  are  hke  a  Seneca  lending  his  pen  to  con- 
ceal or  varnish  the  worst  crimes  of  his  former  beloved 
pupil,  Nero.  But  it  did  not  save  him  from  falling  a  prey 
to  the  cruel  monster,  nor  the  monstrous  tyrant  himself 
from  the  conspiracy  of  Galba. 

LIBERAL  EFFORTS  IN  1862. 

Besides  the  before-mentioned  acts  and  efiforts  to 
bring  about  some  toleration  or  more  satisfactory  liberty 
of  worship,  two  bills  were  presented  in  1862 — one  by 
Judge  Henschen,  the  other  by  Mr.  Rosenquist,  both 
members  of  the  Burghers'  state — the  only  progressive 
party  of  the  four  states  of  the  old  slow-coach  Diet.  Both 
of  these  champions  for  reasonable  liberty,  having  found 
how  futile  and  ill-suited  for  the  purpose  the  obnoxious 
and  deceitful  dissenter  law  of  i860  had  practically  proved 
to  be,  prepared  more  equitable  measures  in  the  hope  of 
having  one  of  them  passed.  But  neither  government 
nor  a  majority  of  the  Diet  were  prepared  in 
those  years  to  lend  a  listening  ear  to  any  bill  or  measure 
of  a  liberal  tendency.  Nor  were  they  at  that  time  will- 
ing to  acknowledge  that  their  puny  and  paltry  episcopally 
conceived  and  royally  nourished  off-spring  of  policy 
should  so  soon  be  opprobriously  stamped  as  abortive  for 
all  future  purposes.  Yet,  six  years  afterwards,  they  were 
compelled  with  much  chagrin  and  little  grace  to  swallow 
the  bitter  pill ;  and  as  an  effect  of  that,  they  have  felt  in- 
disposed ever  since. 

The  law  of  1868,  however,  as  before  stated,  has  not 
proved  to  be  a' boon  or  benefit  to  Baptists  or  other  dis- 


RELIGIOUS    LIBERTY    QUESTION.  219 

senters,  as  the  opposers  to  it  feared  it  might  be.  It  is  by 
the  express  diction  of  that  law,  left  in  the  hands  of  the 
priests  and  their  \villin<^  tools  to  harass  and^  persecute  as 
inclination  and  policy  suggest  froni  time  to  time,  in  ac- 
cordance with  the  disgraceful  proceeding  mentioned  in 
the  last  part  of  Chapter  XIII.  Neither  of  the  pastors 
of  the  Mrst  Baptist  Churches  at  Gothenburg  or  Stock- 
holm has  any  more  right  to  preach  or  hold  meetings 
than  the  parties  mentioned  in  that  case.  Yea,  every 
15a]:»tist  preacher  in  the  land  is  liable  to  be  a  victim  of  the 
same  legal  prohibition. 

NAPOLEON  ON  RELIGIOUS  LIBERTY. 

It  is  a  remarkable  fact  worthy  of  special  notice,  that 
up  to  the  present  time  not  a  single  Protestant  monarch 
of  continental  Europe  has  ever  advocated  and  adopted 
the  principle  of  religious  liberty,*  w^hile  in  Catholic  Italy 
during  the  latter  part  of  this  century  and  in  Catholic 
France,  about  a  hundred  years  ago,  religious  liberty  was 
granted  so  long  as  the  great  warrior  ruled  that  land. 

An  article  from  the  "Examiner,"  October  22,  1896, 
in  connection  with  the  Emperor's  views  on  the  subject, 
as  well  as  those  of  Portalis,  his  minister  of  public  wor- 
ship, is  worthy  of  being  fully  transferred  to  this  part  of 
the  history. 

"There  is  some  reason  to  fear  that  Napoleon  was 
not  very  much  of  a  saint;  but  the  keenness  and  penetra- 
tion, of  his  intellect  have  never  been  disparaged.  The 
Code  which  bears  his  name  attests  the  breadth  and  clear- 
ness of  his  views  as  to  the  scope  of  law.  He  had  the 
wisdom  to  see  what  few  rulers  before  his  time  had  seen, 
the  folly  of  undertaking  to  constrain  by  law  the  thinking 
and  believing  of  men.  He  saw  the  measureless  folly  of 
driving  from  the  country  an  industrious  farmer,  an  in- 
genious mechanic,  an  enterprising  merchant,  a  i)rosper- 

*\ViHi;im,  Prince  of  Orange,  may  be  an  exception. 


220  THE    SWEDISH    BAPTISTS. 

OLis  manufacturer — creators  of  wealth,  who  brought  pros- 
perity to  muUitudes  of  people,  because  their  religious  be- 
lief did  not  accord  with  that  of  the  rulers  of  the  State.  He 
recognized  the  absurdity  of  refusing  to  allow  a  man  to 
serve  the  country  in  a  civil  or  military  capacity  because 
he  happened  to  be  a  Calvinist,  a  Lutheran,  a  Huguenot, 
or  a  Jew.  Over  against  his  undeniable  crimes,  history 
will  take  pleasure  in  placing  the  fact  that  he  never  per- 
secuted for  religious  belief,  that  he  removed  the  disabil- 
ity under  which  the  Jews  had  labored  in  France,  that  he 
was  the  first  ruler  to  give  religious  liberty  to  the  Jews 
in  Germany,  and  that  he  restored  to  the  Huguenots  all 
the  rights  and  privileges  of  which  they  had  been  deprived 
by  the  infamous  revocation  of  the  Edict  of  Nantes. 

His  Minister  of  Public  Worship,  Portalis,  presented 
a  report  to  the  P^irst  Consul  in  1802,  which  has  recently 
been  published  for  the  first  time,  a  summary  of  which  is 
given  by  Baird  in  "The  Huguenots  and  the  Revocation 
of  the  Edict  of  Nantes."  In  common  and  secular  affairs, 
said  the  minister,  the  will  of  the  majority  should  rule, 
but  not  in  worship  and  doctrine.  Protestants,  although 
a  minority,  are  entitled  to  protection  and  independence 
the  more  especially  as  they  have  been  everywhere  the 
champions  of  liberal  principles,  and  have  promoted  edu- 
cation, investigation,  science.  But,  while  they  should  be 
protected  in  the  enjoyment  of  their  worship,  the  Minister 
held  that,  being  but  a  small  majority,  they  should  not 
claim  pecuniary  support  from  the  government,  and,  on 
the  other  hand,  they  should  be  left  in  the  enjoyment  of 
absolute  liberty  in  the  control  of  their  internal  affairs. 

Most  unwisely,  the  Protestant  bodies  were  not  will- 
ing to  purchase  absolute  independence  at  the  price  of 
self-support.  They  appealed  to  the  Government  for  such 
a  union  of  Church  with  State  as  should  assure  their 
churches  pecuniary  support  from  the  latter.  This  wish 
Napoleon  gladly  granted,  as  it  gave  to  him  the  same 
control  over  the  Protestants  which  he  had  already  over 
the  Roman  Catholics.  Accordingly  the  reformed  churches 


RELIGIOUS    LIBERTY    QUESTION.  221 

of  France,  like  the  Roman  Catholics,  the  Jews  and  Mo- 
haniniedans  of  Algiers,  have  received  support  from  the 
State  up  to  this  time. 

After  the  coronation  of  Napoleon  the  deputies  of 
the  Protestant  churches  waited  upon  him  witli  an  ad- 
dress of  congratulation  and  thanks.  In  his  response,  the 
Emperor  expressed  sentiments  which  will  be  remembered 
with  honor  long  after  the  brilliancy  of  his  victories  shall 
have  become  dinmied  by  time  and  the  changing  senti- 
ments of  men.  "I  am  desirous,"  he  said,  "that  it  should 
be  known  that  my  intention  and  my  firm  purpose  is  to 
maintain  religious  liberty.  The  domain  of  law  ends 
where  begins  the  indefinite  domain  of  conscience.  The 
law  and  tlie  monarch  can  do  nothing  against  that  liberty. 
Such  are  my  princii)les,  and  the  principles  of  my  nation; 
if  any  one  of  my  blood,  succeeding  n\e,  were  to  forget 
the  oath  I  have  taken,  and,  deceived  by  the  suggestion  of 
a  perverted  conscience,  were  to  violate  it,  I  devote  him 
to  public  condemnation.''* 

Thus,  so  far  as  religious  liberty  was  concerned,  the 
Emperor  was  far  in  advance  of  the  beliefs  and  the  con- 
ditions then  prevalent  in  Europe."  • 

And  to  Portalis  must  be  accorded  the  praise  of  being 
the  first  Minister  of  a  Royal  Cabinet  in  continental 
Europe,  who  has  officially  declared  himself  in  favor  oi 
religious   liberty. 

*So    should    Oscar    I.    have    spoken    in    1856,    and    acted    accord- 
ingly. 


THE    SWEDISH    BAPTISTS. 


CHAPTER   XVII. 


THE    THIRTY    YEARS'    WAR. 


"My    kingdom    is    not    of 
this   world:    if   my   king- 
dom   were    of    this    world 
then    would    my    serv- 
ants fight,   that  I 
should  not    be   deliv- 
ered to  the  Jews." 

—Jesus. 


PRELIMINARY  REMARKS. 

To  some  persons  it  is  yet  an  unsolved  problem  what 
were  the  chief  motives  that  induced  Gustavus  Adolphus 
to  take  part  in  that  ungodly  war.  It  may.  therefore  be 
interesting,  as  well  as  necessary,  to  present  before  the 
minds  of  impartial  readers  certain  historical  facts  in  con- 
nection with  the  subject. 

A  subject  so  closely  connected  with  the  question  of 
religious  liberty  that  it  ought  to  be  presented  in  this  as- 
pect before  the  readers,  most  of  whom  will,  no  doubt, 
prove  to  be  Baptists,  who,  as  a  denomination,  have  ever 
by  word  and  pen  struggled  for  and  advocated  the 
Heaven-inspired  principle  of  freedom  to  worship  God. 

The  reader  will  observe  that  in  these  chapters  about 
the  war,  as  well  as  throughout  the  work,  where  any  opin- 
ions have  been  expressed  or  assertions  made,  though  un- 
favorable to  the  spirit  and  theory  of  State  Church  Luth- 
eranism,  they  hav^  always  been  substantiated  by  refer- 
ences to  well-known  historians. 


THE    THIRTY    YEARS'    WAR. 


SOME  FACTS  AIUJUT  THE  WAR. 


223 


Ouceu  Christina,  the  Kinj^'s  daughter,  though  a 
volatile  and  frivolous  woman,  yet  nevertheless,  one  of 
the  most  learned  and  intelligent  of  Europe's  sovereigns, 
could  never  believe  that  the  object  for  vvhich  her  father 
fought  was  chiefly  religious  liberty.  She  knew  how  he 
encouraged  persecution  even  unto  death,  in  his  own 
country,  and  that  during  his  reign  three  Swedes,  who 
had  secretly  become  Catholics,  were  beheaded  in  the 
year  1624;  and  how  another  suffered  the  same  fate  in 
1619,  for  having  embraced  Jewish  doctrines  and  spoken 
blasphemous  words  about  Christ.* 

To  her  it  seemed  strange  that  while  the  King 
should  claim  religious  liberty  for  the  Germans,  he  would 
not  grant  it  to  his  own  subjects. 

She  scorned  the  manifold  tricks  and  cunning  insin- 
cerity of  all  engaged  in  the  deceptive  statecraft  of  diplo- 
macy, in  which  truth  has  no  place  and  words  are  only 
used  to  cover  up  the  thoughts  and  lead  the  victims 
astray.  She  despised  such  intrigues  and  methods  so 
much  more  when  hypocritically  advanced  in  favor  of 
Christ's  religion,  of  one  name  or  another,  under  the 
cloak  of  which  the  vilest  self-interested  politics  were  car- 
ried out. 

During  the  war,  while  the  Danish  King  Christian 
YV.  helped  the  protestant  princes  and  was  defeated,  Gus- 
tavus  Adolphus  took  no  part  in  it.  And  when  he  con- 
cluded to  engage  in  that  war.  twelve  years  after  it  broke 
out,  the  Danish  King,  excused  perhaps  by  treaty,  ab- 
stained from  any  part  he  might  have  taken,  and  "from 
jealousy"  did  "all  in  his  power  to  hinder  the  progress  of 
the  Swedish  arms."** 

The  question  ever  uppermost  in  the  minds  of  those 
Kings  was,  which  of  them  should  be  the  greatest. 

And  before  the  close  of  the  war,  or  in  1643,  ^  P^^^ 

♦Cornelius'   History,   pp.  165,  198. 
**Schiller's  History  of  the  War,  page  359. 


224.  THE    SWEDISH    BAPTISTS. 

of  the  Swedish  army,  ostensibly  raised  to  fight  the  Cath- 
ohcs,  were,  under  the  leadership  of  General  Torstenson. 
brought  suddenly  and  secretly  against  protestant  Den- 
mark. 

Schiller  says,  "jNIatters  were  in  fact  arrived  at  last  to 
that  extremity  that  the  war  was  prosecuted  merely  foi 
the  purpose  of  furnishing  food  and  employment  to  the 
troops;  that  good  winter  quarters  formed  the  subject  oi 
contention;  and  that  success  in  this  point  was  more  val- 
ued than  a  decisive  victory.  But  now  the  provinces  oi 
Germany  were  almost  all  exhausted  and  laid  waste.  The}- 
were  wholly  destitute  of  provisions,  horses  and  men 
which  in  Holstein  (Denmark)  were  to  be  found  in  pro- 
fusion."* 

In  that  war  neither  protestant  England  nor  Hol- 
land, as  nations,  took  any  part,  though  some  volunteers 
were  enlisted  chiefly  from  Scotland. 

In  that  war  Catholic  France,  through  its  ultra-Cath- 
olic Cardinal  and  Regent  (Richelieu)  entered  into  a  treaty 
with  Gustavus  Adolphus  and  paid  subsidies  for  the  war 
expenses  of  the  Swedish  army,  amounting  to  four  hun- 
dred thousand  riks  dollars  a  year,  as  long  as  the  war 
lasted.**  and  finally  declared  o])en  war  against  the  Em- 
peror of  the  same  faith,  when  Iris  successes  seemed  too 
great. 

During  that  war,  "the  Turks,  the  enemies  of  Chris- 
tianity, sought  friendship  with  the  defender  of  the  Chris- 
tian faith." 

"The  Tartars  sent  him  their  congratulations;  and 
the  Czar  of  Russia  (Catholic  Russia)  arranged  festivals 
in  celebration  of  his  victories  won  over  the  German 
Catholics,  and  ofifered  his  army  to  assist  him ;  and  at  the 
Holy  Sepulchre  prayers  were  ofifered  for  the  success  of 
his  arms.*** 


*For  further  reasons  for  the  attack  on  Denmark,  see  History  of 
the  War,  page  360. 

**Schiller  says,   400,000  Dollars. 

***Hofberg's  Biographical  Lexicon,  see  Gustaf  Adolph. 


THE    THIRTY    YEARS*    WAR. 


225 


Furthermore,  strange  as  it  may  appear,  the  Pope 
himself  was  secretly  pleased  with  the  moderate  success 
of  the  protestant  king.  Why  so?  Because  it  was  con- 
trary to  his  interest  and  dangerous  for  his  own  safety, 
that  the  Austro-German  Emperor  Ferdinand,  with  his 
ambitious  designs  and  aspirations  to  universal  empire, 
should  become  too  powerful  in  Europe,  fearing  that  he 
would,  like  Henry  VIII. ,  proclaim  himself  head  of  the 
church,  and  use  the  Pope  as  a  mere  tool  in  his  hands. 
"And  thus  it  becomes  intelligible  how  the  Pope  should 
first  combine  with  Austria  for  the  destruction  of  heresy 
and  then  conspire  with  these  very  heretics  for  the  de- 
struction of  Austria.'"* 

Referring  to  the  double  character,  as  well  as  to  the 
double  dealing  of  the  i^ope,  in  his  capacity  as  church 
ruler  on  one  hand  and  state  ruler  on  the  other,  the  his- 
torian remarks  how  "Strangely  blended  are  the  threads 
of  human  affairs !" 

In  view  of  the  preceding,  one  may  reasonably  assert 
that  the  whole  war,  from  beginning  to  end,  was  chiefly 
a  matter  of  policy,  with  religion  for  pretext,  and  without 
a  particle  of  principle  in  it.  The  only  exception  was  in 
1618,  when  the  war  first  broke  out  in  Bohemia  on  re- 
ligious account. 

The  state  of  Europe  with  its  bewildering  and  en- 
tangling alliances,  was  so  complicated  with  abstruse  and 
intricate  questions  that  to  both  parties  it  seemed  most 
expedient,  in  order  to  promote  their  ends,  to  hoodwink 
and  stir  up  the  masses  of  ignorant  subjects  by  calling  it 
a  war  for  their  respective  religions. 

"Each  party  maintained  that  every  step  taken  by  its 
opponent  was  an  infraction  of  the  peace,  while  of  every 
movement  of  its  own,  it  was  asserted  that  it  was  essen- 
tial to  its  maintenance.  Yet,  all  the  measures  of  the 
Catholics  did  not,  as  their  opponents  alleged,  proceed 
from  a  spirit  of  encroachment — many  of  them  were  the 
♦"Thirty  Years'  War,"  page  91. 


226  THE    SWEDISH    BAPTISTS. 

necessary  precautions  of  self-defence.  The  Protestants 
had  shown  unequivocahy  enough  what  the  Romanists 
might  expect  if  they  were  unfortunate  enough  to  become 
the  weaker  party.  The  greediness  of  the  former  for  the 
property  of  the  church,  gave  no  reason  to  expect  indul- 
gence— their  bitter  hatred  left  no  hope  of  magnanimity 
or  forbearance."* 

V'ery  naturally,  as  according  to  Schiller,  "nothing 
but  political  considerations  could  have  driven  the  Prot- 
estant Rulers  to  espouse  the  reformation,"  so  the  same 
motives  made  them  go  to  war  "to  defend  what  they  had 
thus  espoused." 

"Princes  fought  in  self-defence  or  for  aggrandize- 
ment, while  religious  enthusiasm  recruited  their  armies 
and  opened  to  them  the  treasures  of  their  subjects.  Of 
the  multitude  who  flocked  to  their  standards,  such  as 
were  not  lured  by  the  hope  of  plunder,  imagined  they 
were  fighting  for  the  truth,  while  in  fact  they  were  shed- 
ding their  blood  for  the  personal  objects  of  their 
princes."'''''' 

"Had  not  Charles  V.,  in  the  intoxication  of  success, 
made  an  attack  on  the  independence  of  the  German 
States,  a  Protestant  league  would  scarcely  have  rushed 
to  arms  in  defence  of  freedom  of  belief. "*'''* 

Besides  the  "political  considerations"  above  referred 
to,  as  inducing  them  to  embrace  the  reformation,  there 
was,  as  the  same  historian  says,  "The  charm  of  independ- 
ence, the  rich  plunder  of  monastic  institutions,  made  the 
reformation  attractive  in  the  eyes  of  princes,  and  tended 
not  a  little  to  strengthen  their  inward  convictions." 

So  much  of  spoils  was  taken  by  Gustavus  Vasa  that, 
as  historians  say,  his  cellars  were  literally  filled  with  sil- 
ver; and,  of  course,  his  noblemen  and  adherents  took 
their  share  of  the  confiscated  property. 


*Schiller's  History  of  the  War,  pag-e  21. 

**Tbi(l.     Pases  282,  283. 

***SchiIlcr's  History  of  the  War.    Page  7. 


THE    THIRTY    YEARS'    WAR.  227 

SELFISH  MOTIVES  OF  THE  GERMAN 
PRINCES. 

With  regard  to  Gustavus  Adolphus,  no  mercenary 
motives  can  be  laid  to  his  charge,  but,  both  he  and  Ox- 
enstjerna  had  to  make  promises  of  land  possessions, 
fiefs,  and  bishoprics  from  the  conquered  countries  to  the 
German  princes  in  order  to  encourage  them  to  hold  out 
in  a  war  of  their  own.  Their  demands  were  sometimes 
shameful,  but  from  public  policy  had  to  be  complied  with, 
and,  "What  prudence  had  suggested  to  the  king,  neces- 
sity now  prescribed  to  his  successor.  If  it  was  his  object 
to  continue  the  war,  he  must  be  ready  to  divide  the  spoil 
among  the  allies,  and  promise  them  advantages  from  the 
confusion  which  it  was  his  object  to  continue.  Thus  he 
promised  to  the  Landgrave. of  Hesse  the  abbacies  of  Pa- 
derborn,  Corvey,  Munster,  and  Fulda;  to  Duke  Bernard 
of  Weimar  the  Franconian  bishoprics;  to  the  Duke  of 
Wirtemberg  the  ecclesiastical  domains,  and  the  Austrian 
countries  lying  within  his  territories,  all  under  the  title 
of  fiefs  of  Sweden.  This  spectacle,  so  strange  and  so 
dishonorable  to  the  German  character,  surprised  the 
chancellor,  who  found  it  difficult  to  repress  his  contempt, 
and  on  one  occasion  exclaimed.  "Let  it  be  writ,  in  our 
records  for  an  everlasting  memorial,  that  a  (jcrman 
prince  made  such  a  request  of  a  Swedish  nobleman,  and 
I  hat  the  Swedish  nobleman  granted  it  to  the  German 
upon  German  ground."* 

"The  other  allied  princes  received  proofs,  though  at 
a  later  period,  of  the  gratitude  of  Sweden,  which,  how- 
ever, she  dispensed  at  little  cost  to  herself." 

''Impartiality,  the  most  sacred  obligation  of  the  his- 
torian, here  compels  us,"  says  Schiller,  "to  an  admission 
not  much  to  the  honor  of  the  champions  of  German  lib- 
erty. However,  the  Protestant  princes  might  boast  of 
the  justice  of  their  cause,  and  the  sincerity  of  their  con- 
viction,  still   the  motives  from  which  they  acted  were 

•Schiller's  History,   page  283. 


228  I'HE    SWEDISH    BAPTISTS. 

selfish  enoui^h ;  and  the  desire  of  stripping  others  of  their 
possessions  had  at  least  as  great  a  share  in  the  commence- 
ment of  hostilities  as  the  fear  of  being  deprived  of  their 
own.  Gustavus  soon  found  that  he  might  reckon  much 
more  on  these  selfish  motives  than  on  their  patriotic  zeal, 
and  did  not  fail  to  avail  himself  of  them.  Each  of  his 
confederates  received  from  him  the  promise  of  some  pos- 
session, either  wrested  or  to  be  afterward  taken  from  the 
enemy."* 

If  those  selfish  motives  referred  to  were  greater 
than  the  confederates'  patriotic  zeal,  they  no  doubt  were 
greater  than  their  zeal  for  Lutheranism  or  religious  lib- 
erty. Gustavus  does  not  at  this  period  seem  to  appeal 
to  their  nobler  natures,  if  they  had  any,  and  let  them 
understand  that  he  had  come  to  assist  them  in  the  free 
exercise  of  their  adopted  new  religion,  and  not  to  enrich 
them  with  the  enemy's  spoils.  Noble  words  to  such  ef- 
fect he  did  say  to  the  professors  and  students  on  enter- 
ing Wittenberg,  shortly  after  his  arrival  in  Germany, — 
"From  you,  we  Swedes  have  received  the  light  of  the 
Gospel;  and  as  a  proof  of  our  gratitude  we  have  now 
come  to  protect  you  against  the  prince  of  darkness  and 
his  adherents."** 

On  account  of  the  assertion  before  made,  viz.,  that 
the  war,  though  ostensibly  for  religious  liberty,  was 
chiefly  a  matter  of  policy,  I  find  it  necessary,  in  order 
to  support  such  views,  to  digress  somewhat  from  the 
purport  of  this  work. 

FRYXELL  ON  GUSTAVUS  ADOLPHUS. 

As  one  proof  of  such  assertion,  I  will  state  what  Mr. 
Fryxell,  Sweden's  most  impartial  and  reliable  historian, 
v/rote.  After  mentioning  the  unjust  intrigue  and  design 
formed  "between  Sweden  and  Poland  to  phmder  and  cut 

♦Thirty  Years'  War.    Pages  282,  283. 
**Almquist's  Catechism,    supplement. 


THE    THIRTY    YEARS'    WAR.  229 

Up  Russia  into  pieces,"*  alluding  to  the  thirty  years'  war, 
he  says,  "how  likewise  Sweden  and  France  provoked  the 
German  States  against  one  another,  that  they  themselves 
might  he  profited  or  enriched  at  tho  expense  of  all.  In 
neither  case  did  1,''  says  Mr.  h>yxell,  "cover  up  my  con- 
viction ahout  tile  ignoble  policy  Sweden  carried  out  in 
those  days."** 

But  after  all  expressions  of  such  impartial  historical 
views,  it  is  probable  that  the  great  historian,  succumbing 
to  the  exigencies  of  the  times,  while  the  bi-centenary 
celebrations  of  the  death  of  Gustavus  Adolphus  were  yet 
fresh  in  the  minds  of  the  people,  wrote  more  favorably 
about  the  hero  than  unvarnished  truths  would  warrant. 
The  publisher  of  his  "History's  History"  says  in  a  note, 
]iage  52,  that  in  his  later  days  Fryxell  said  many  times. 
"I  should  not  now  write  the  history  of  Gustavus  Adol- 
phus as  I  wrote  it  in  1S33,  but  he  should  still  be  pre- 
sented as  a  royal  hero  and  a  great  man,  as  he  also  was." 


REAL  REASONS  FOR  THE  WAR. 


Leaving  out  all  questions  of  pretended  danger  to  the 
exercise  of  the  Lutheran  religion  in  Sweden  or  other 
countries,  Gustavus  Adolphus  had,  as  a  king,  certain,  if 
not  ambitious,  at  any  rate  political  reasons  for  engaging 
in  a  war  against  an  insulting  emperor,  who  would  not 
even  recognize  his  royal  title;  and  who  was  ever  stirring 
up  the  ill  feelings  of  Sigismund,  the  Catholic  King  of 
Poland,  to  revolt  and  rise  against  his  cousin,  the  Swedish 
King.***  Only  inferiority  and  weakness  kept  Sigismund 
in  his  place  with  all  the  moral  aid  and  support  of  the 
Emperor   Ferdinand,  who  might,  if  successful   in   Ger- 

*Yes,    "plunder"   is  the  word.     In  Swedish,    "plundra." 

**Min  Historias  Historia.     Pages  62,  63. 

***Gu.stavus  Adolphus  was  the  son  of  Charles  IX.  and  Sig-ismund 
of  John  III.,  both  kings  of  Sweden  and  sons  of  Gustavus  Vasa. 
Singularly  enough,  the  two  grandsons  of  the  latter  died  during  the 
same  year,  1632. 


230 


THE    SWEDISH    BAPTISTS. 


many,  have  sent  his  troops  to  assist  Sigisniund  against 
Sweden."^ 

FAREWELL  ADDRESS  OF  GUSTAVUS  ADOL- 
PHUS. 

The  very  touching  address  of  the  king,  at  his  de- 
parture from  Sweden,,  dcuvered  before  the  assembled 
States,  refers  to  this  matter  as  the  real  reason  for  Uie 
war. 

"Not  lightly  or  wantonly,"  said  he,  "I  am  about  to 
involve  myself  in  this  new  and  dangerous  war.  God  is 
my  witness  that  I  do  not  fight  to  gratify  my  own  am- 
l)ition.  Sut  the  emperor  has  wronged  me  most  shame- 
fully in  the  person  of  my  ambassadors.  He  has  supported 
my  enemies,  persecuted  my  friends  and  brethren,  tram- 
]:»led  my  religion  in  the  dust,  and  even  stretched  his  re- 
vengeful arm  against  my  crown.  The  oppressed  states 
of  Germany  call  loudly  for  aid,  which,  by  God's  help, 
we  will  give  them." 

"I  am  fully  sensible  of  the  dangers  to  which  my  life 
will  be  exposed.  I  have  never  yet  shrunk  from  them, 
nor  is  it  likely  that  I  escape  them  all.  Hitherto  Provi- 
dence has  wonderfully  protected  me,  but  I  shall  at  last 
fall  in  defence  of  my  country.  I  commend  you  to  the 
protection  of  Heaven.  Be  just,  be  conscientious,  act  up- 
rightly, and  we  shall  meet  again  in  eternity."** 

Then  he  addressed  each  of  the  four  States  sepa- 
rately, closing  his  speech  with  the  following  words:  *T 
bid  you  all  a  sincere,  it  may  be,  an  eternal  farewell."** 

The  reader  will  please  notice  that  in  this  affection- 
ate, and  as  touching  his  life,  prophetic  address,  to  the 
leading  men  of  Sweden,  no  allusion  is  made  to  defence 
in  behalf  of  religious  liberty,  but  in  defence  of  his  coun- 
try. And,  as  before  stated,  that  the  grievances  were 
chiefly  of  a  personal  character. 

*His   political    and    personal    reasons   are    more    fully    given    in 
Schiller's  "Thirty  Years'  War,"  page  132. 
♦♦Schiller's  History.    Page  139. 


THE    THIRTY    YEARS'    WAR.  23! 

POPE  AND  TURK  COMBINED. 

A  similar  political  war,  though  of  short  duration, 
took  place  in  the  middle  of  the  sixteenth  century,  when 
the  Pope,  Paul  IV.,  partly  from  fear  of  the  increasing 
power  of  Philip  II.  of  Spain,  and  partly  from  hatred  to 
tiie  Spaniards,  "whom  he  denounced  as  the  scum  of  the 
earth,  a  race  accursed  of  God,  heretics  and  schismatics, 
the  spawn  of  Jews  and  Moors"*  "through  the  French 
ambassador  at  his  court,  opened  negotiations  with 
France,  and  entered  into  a  secret  treaty  with  that  power, 
by  which  each  of  the  parties  agreed  to  furnish  a  certain 
contingent  of  men  and  money  to  carry  on  the  war  for 
the  recovery  of  Naples."** 

After  many  difficulties  which  had  to  be  surmounted 
"it  was  finally  arranged  that  Henry  II.  should  invite  the 
Sultan  Solyman  to  renew  his  former  alliance  with  France 
and  make  a  descent  with  his  galleys  on  the  coast  of  Cala- 
bria. "Thus,"  says  the  historian,  Prescott,  "did  his  most 
Christian  Majesty,  with  the  Pope  for  one  of  his  allies, 
and  the  Grand  Turk  for  the  other,  prepare  to  make  war 
on  the  most  Catholic  power  in  Christendom." 

"Like  Julius  II.,  of  warlike  memory,  he,  Paul  IV., 
the  Pope,  swore  to  drive  out  the  barbarians  (the  Span- 
iards) from  Italy."*** 

IMPEACHMENT  OF  THE  POPE. 

But  Philip  II.,  politically  wise,  as  he  was  naturally 
cruel  and  cunning,  "before  conunencing  hostilities 
against  the  church,  determined  to  ease  his  conscience." 
So,  "He  assembled  a  body  composed  of  theologians  and 
jurists  from  his  several  councils." 

Before  them  he  put  several  questions  as  to  what  he 
might  do,  and   asked,  "whether  inquiry   might  not  be 

•History  of  Philip  II.,  volume  I.,   page  92. 

**Ibld,  page  94. 

♦♦♦Prescott's  History  of  Philip  II.    Vol.  1,  page  97. 


232 


THE    SWEDISH    BAPTISTS. 


made  into  the  gross  abuses  of  ecclesiastical  patron- 
age by  the  Roman  See;  and  effectual  measures  taken  to 
redress  them?"*  The  council,  favoring  his  views,  en- 
abled him  to  carry  on  his  war  conscientiously  against  the 
so-called  viceregent  of  Christ. 


WAR  MAXIMS  OF  GUSTAVUS. 


"All  the  decisive  advantages  of  the  war  had  been 
violently  gained  by  a  barbarous  sacrifice  of  the  soldiers' 
lives  in  winter  campaigns,  forced  marches,  stormings, 
and  pitched  battles,  for  it  was  Gustavus'  maxim  never  to 
decline  a  battle  so    long  as    it    cost    him    nothing    but 


men. 


'**: 


It  is  difificult  to  discover  any  spark  of  Christian  or 
moral  principle  in  such  maxims.  After  the  king's  death, 
however,  when  neither  spoils  "won  by  their  own  blood" 
were  shared  by  them,  nor  their  salaries  paid;  "murmurs 
were  loud  and  universal,  and  the  soldiery  seized  the 
most  dangerous  moment  to  impress  their  superiors  with 
a  sense  of  their  importance."  They  solemnly  bound 
themselves  to  obey  no  orders  till  these  arrears,  now  out- 
standing for  months,  and  even  years,  should  be  paid  up, 
and  a  gratuity,  either  in  money  or  lands,  made  to  each 
man,  according  to  his  services,"  etc. 

"Four  weeks  were  allowed  to  comply  with  these  de- 
mands," and  in  case  of  refusal  they  announced  that  they 
would  pay  themselves,  and  never  more  draw  a  sword  for 
Sweden."*** 

Their  eyes  had  now  become  opened  to  see  that  it 
was  not  religion,  but  for  Sweden,  that  they  fought. 

♦History  of  Philip  II.    Vol.  1.  page  100. 
♦♦Thirty  Years'  War.    Page  285. 
♦♦♦Ibid.    Pages  285,  286. 


THE    THIRTY    YEARS'    WAR. 


CHAPTER    XVIII. 


233 


THE  THIRTY  YEARS'  WAR  (Continued.) 


"O  poor  mortals,  how 
ye  make  this  Earth 
bitter  for  each  other. 
Such  agonies  and  ragings 
and  wailings  ye  have; 

and  the  salt 

sea  is  not  swollen 
with  your  tears." 

-Carlyle. 


EUROPEAN  BALANCE  OF  POWER. 

In  these  words  is  found  the  sohition  of  the  whole 
princely  and  barbarian  war.  For  such  imaginary  safety, 
Catholic  did  fight  against  Catholic;  protestant  against 
protestant;  princes,  nearly  all  of  them,  whether  Catholic 
or  protestant,  without  principles,  would  fight  on  either 
side  as  interest  dictated.  All  of  them  would  disgrace 
Christianity  by  using  it  for  show  and  pretence,  and  there- 
by hoodwinking  their  poor  subjects,  whom  they  looked 
upon  as  herds  of  cattle,  and  on  their  soldiers  as  mere 
beasts,  willing  to  follow  their  masters  whichever  way 
they  led  them,  for  the  sake  of  pay  and  the  expected  plun- 
der or  spoils. 

JOHN  BANER'S  CALL. 

Thus,  at  a  time  when  the  Swedish  warriors  were 
somewhat  discouraged  at  the  confusion  of  the  situation. 


234 


THE    SWEDISH    BAPTISTS. 


Count  Baner,  General-in-Chief  of  the  army,  after  hav- 
ing imprisoned  the  discontented  German  generals,  called 
out,  "He  that  will  be  faithful  to  the  evangelical  doctrine, 
to  Sweden,  and  his  honor,  let  him  follow  me."*  It  was 
then  to  fight  the  protestant  Saxons,  the  chief  of  the 
protestant  parties,  who,  with  Brandenburg  had  become 
allied  to  the  Catholic  imperial  army,  and  were  now  at 
war  with  those  of  the  same  faith,  who  had  come,  as  the 
story  goes,  to  protect  them  in  the  exercise  of  their  re- 
ligion. 

Just  previous  to  that  singular  call,  the  protestant 
elector  of  Saxony  in  urging  the  Swedes  to  get  out  of 
Germany  and  return  home,  said  that  "Sweden  commit- 
ted a  crime  when  it  commenced  to  partake  in  the  war," 
and  if  now  they  would  retreat,  "he  promised  to  forget  all 
the  evils  that  the  Swedish  ministers  and  armies  had  com- 
mitted since  1630."**    This  took  place  in  1635. 

The  evils  spoken  of  during  that  war  were  so  atro- 
cious that  even  Baner,  though  himself  a  most  dissolute 
man,  when  hearing  of  the  excesses  of  his  evangelical  sol- 
diers at  Thuringia,  said,  "It  would  not  be  astounding  if 
the  earth  were  to  open  and  through  the  righteous  judg- 
ment of  God,  swallow  up  those  dishonorable  perpetrators 
of  violence."  "In  Naumberg,  which  city  had  previously 
with  great  enthusiasm  received  Gustavus  Adolphus,  the 
churches  as  well  as  private  houses  were  plundered."*** 
although  a  great  sum  of  money  had  been  paid  by  the 
vanquished  to  the  conquering  protestants  that  their  city 
might  be  spared  from  fire  and  pillage. 

The  same  historian,  speaking  in  another  place  about 
the  conduct  of  of^cers  and  men  in  those  times,  says, 
"They  manifested  generally  a  singular  mixture  of  piety, 
bestiality,  and  ferocity,  which  pervaded  through  this  war. 
The  General  would  begin  the  day  with  reading  the  Bi])le, 
and  from  time  to  time  quote  texts  from  the  same,  and 


♦Starback's  Swedisli  Hisitory,  volume  5,  page  65. 
**Ibid.    Volume  5,  page  63. 
»**Ibid.    Vol.  5,  page  70. 


THE    THIRTY    YEARS'    WAR.  235 

in  the  evening  take  part  in  the  wildest  bacchanalian  rev- 
elries and  debauchery,  while  his  soldiers  would  commit 
the  most  dreadful  atrocities  to  press  out  the  last  farthing 
from  the  unfortunate  victims  who  happened  to  fall  in 
their  hands."  He  also  describes  how  the  so-called  Swed- 
ish drink  was  applied,  but  it  is  too  disgusting  to  be  here 
copied,  and  he  says,  "The  coarse  riots  of  the  soldiers  de- 
fies all  description."* 

"Generally  speaking,  the  state  of  things  and  disci- 
pline was  better  among  the  Swedes  than  among  the  Im- 
l)erials.  But  the  disorders  even  among  them  could  not 
be  checked,  and  Gustavus  Adolphus  had  to  complain  of 
their  plunderings,  though  unable  to  put  a  stop  to  them— 
his  complaints,  however,  were  mostly  against  the  Ger- 
mans in  his  army.  The  pattern  of  the  great  king  as  a 
Christian  warrior  was  in  many  cases  distorted.  Such 
misdeeds  were  then  committed  that  the  memory  of_  the 
conquests  is  mingled  with  blood  and  tears.  Especially 
hateful  was  the  remembrance  of  the  Swedish  proceed- 
ings in  Bohemia  under  the  leadership  of  Count  John 
Baner."'''* 

By  the  above  historical  facts  I  hope  I  have  proved 
that  whatever  those  misguided  protestant  warriors,  with 
all  their  bigotry  and  zeal  fought  for,  it  could  not  be  for 
a  "pure  gospel,"  as  they  pretended,  or  for  any  kind  of 
the  religion  of  Jesus  Christ,  or  for  that  liberty  which  His 
religion  requires. 

"The  ground  on  which  Richelieu  vindicated  himself 
for  lending  aid  to  protestants  was,  that  the  war  was  not 
a  religious,  but  a  political  one."*** 

♦Archbishop  Trench  In  the  preface  to  his  "Lectures  on  Gus- 
tavus Adolphus  in  Germany,"  says  that  during  the  last  century 
"the  ugliest  features  of  the  conflict  were  imperfectly  known." 

**Starback's  History.    Vol.  5,  pages  140,  141. 

***"The  Reformation,"  by  Dr.  Fisher.    Page  429. 


236  THE    SWEDISH    BAPTISTS. 

RIGHT     ACTIONS      BETTER      THAN      RIGHT 
WORDS. 

That  Gustavus  Adolphus.  like  most  of  the  reform- 
ers, could  and  did  say  many  things  in  favor  of  true  re- 
ligious liberty  on  certain  occasions,  is  admitted,  but  docs 
not  alter  the  case;  for  men  must  be  judged  by  what  they 
do  and  not  by  what  they  say. 

Who  can  attribute  any  good  motives  to  the  Spanisli 
friar,  Alfonso  de  Castro,  confessor  of  Philip  II.,  who, 
while  his  cruel  master,  the  husband  of  bloody  Mary,  was 
at  London,  and  without  doubt  encouraged  the  murders 
of  the  martyrs  at  Smithfield,  "preached  a  sermon  in 
which  he  bitterly  inveighed  against  these  proceedings. 
He  denounced  them  as  repugnant  to  the  true  spirit  of 
Christianity,  which  was  that  of  charity  and  forgiveness, 
and  which  enjoined  its  ministers  not  to  take  vengeance 
on  the  sinner,  but  to  enlighten  him  as  to  his  errors,  and 
bring  him  to  repentance."* 

Nobler  words  of  toleration  if  not  of  religious  liberty 
could  not  have  been  spoken  by  any  evangelical  preacher. 
The  words  were  probably  suggested  by  Philip  himself, 
so  as  to  make  the  English  suppose  that  he  was  not  in 
any  way  responsible  for  the  cruelties  of  bloody  Mary. 
So  the  fine  words  were  only  the  product  of  a  subtle  and 
very  finespun  policy. 

In  Sweden  it  has  been  customary  for  the  advocates 
of  religious  liberty  to  quote  Luther's  words  on  the  sub- 
ject, but  as  all  the  world  knows,  that  in  every  instance 
his  actions  belied  his  words,  all  such  appeals  have  been 
futile.  His  words  in  favor  of  immersion  as  a  rite,  have 
fallen  equally  worthless. 

Quotations  from  men  using  liberal  phrases  without 
corresponding  actions  could  be  given  by  thousands. 
They  are  no  exceptions  to  the  great  king  or  the  great 
reformer. 


•History  of  Philip  II.,  volume  1,   page  82. 


The  thirty  years*  war.  ^32 

Whatever  ambitious  views  the  king  entertained,  he 
wisely  kept  them  to  himself.  In  all  cases,  the  actions 
spoke  louder  than  words.  It  is  only  in  these  days,  over 
two  hundred  and  sixty  years  after  the  death  of  the  great 
king,  that  his  countrymen  in  Sweden  have  dared  critic- 
ally to  sift  iiis  actions  and  venture  to  affirm  that  his  fu- 
ture plans  consisted  in  "a  united  protestant  Germany, 
as  a  free  confederation  under  the  (lirection  (ledning)  of 
the  Swedish  State."* 

"The  control  of  the  provinces  bordering  on  the  Bal- 
tic as  a  safeguard  for  his  own  peninsula;  and  then  the 
union  of  the  whole  of  Scandinavia  under  Sweden's 
crown,  w'ere  undovibtedly  planned  in  his  mind."* 

Mr.  Charnace, ambassador  from  France,  in  behalf  of 
Richelieu,  i)resented  as  inducements  to  Gustavus  "the 
great  honor  and  advantage  that  would  accrue  to  him  if 
he,  as  an  ally  of  France,  would  go  to  war  against  the 
emperor,  saying,  also  that  the  King  of  France,  Louis 
XIII.,  would  be  satisfied  with  seeing  his  friend,  Gusta- 
vus Adolphus,  admired  in  the  world,  and  that  if  he  de- 
sired, would  assist  him  to  the  empire  in  the  East."** 
The  king,  however,  was  too  wise  a  man  to  appear  as  if 
such  prospects  of  future  glory  made  any  impressions  on 
him.  He  preferred  to  have  the  world  believe  that  he 
would  fight  for  the  right  of  Lutherans  to  maintain  their 
religion. 

That  the  so-called  religious  liberty  was  not  intended 
for  any  other  religion,  protestant  or  Catholic,  was  evi- 
dent enough.     In  behalf  of 

THE  PERSECUTED  HUGUENOTS, 

who  sufifered  so  much  for  their  evangelical  faith,  neither 
wprd  nor  sword  was  offered,  by  either  him  or  any  other 
Lutheran  prince.     And    two    years    before  the    edict  of 

*Profes.sor   Ij.    Stavenow   of  the  Gothenburg   High   School.     Ad- 
dress at  the  celebration  in  1S94,  page  52  of  "Folkskrifter,"  Nos  16,  17. 
**Starl>ack's  History,  volume  4,  page  272. 


238 


THE    SWEDISH    BAPTISTS. 


Nantes,  while  the  Huguenots  were  besieged  in  La  Ro- 
chelle,  or  in  1628,  "Gustavus,  through  his  special  envoy, 
Lars  Nilson,  was  anxious  to  make  it  appear  to  the  chief 
men  of  France,  and  especially  to  Richelieu,  that  the  king 
was  in  favor  of  the  war  against  the  Emperor."* 

In  the  many  interviews  which  Lars  Nilson  had  with 
the  ultra-Catholic  cardinal,  he,  of  course,  did  not  say 
that  Gustavus  would  fight  for  religious  liberty.  If  he 
had,  Richelieu  would  have  stared  at  him  with  surprise. 
]>ut  suppose  he  buckled  on  his  sword  for  a  certain  kind, 
by  diplomatists  understood,  religious  liberty?  Wherein 
consisted  the  merit  thereof  in  the  sight  of  God  or  right- 
minded  Christians? 

Where  has  Christ  ever  required  his  people  to  use 
any  other  weapons  than  those  described  in  Ephesians  6? 

Have  not  all  the  Lutheran  Protestant  writers  and 
preachers  blamed  the  Anabaptists  for  defending  them- 
selves by  force?  It  shows  that,  according  to  Lutherans, 
war  for  religion  is  only  meritorious  when  the  warriors 
are  strong  and  powerful  enough  to  succeed. 

WEAPONS  OF  BAPTISTS  NOT  CARNAL. 


The  weapons  of  warfare  of  the  Baptists  in  Sweden, 
as  everywhere  else,  have  not  been  carnal,  "but  mighty 
through  God  to  the  pulling  down  of  strongholds,"  and 
God  has  blessed  their  battles  more  than  he  ever  did  the 
carnal  battles  on  the  fields  of  Germany,  where,  and  in 
the  cities  thereof,  Swedish  Protestants,  as  well  as  Ger- 
man Catholics,  as  before  stated,  disgraced  their  man- 
hood, by  acting  worse  than  brutes,  and  quite  as  badly 
as  the  Turks  or  Kurds  ever  did  in  Armenia. 

For  a  long  time  afterwards  mothers  would  frighten 
their  children  into  obedience  as  by  a  bugbear,  with  the 
words 

♦Starback's  History,  volume  4,  page  272. 


THE    THIRTY    YEARS'    WAR.  239 

THE  SWEDES  ARE  COMING,  TAKE  CARE. 

It  is  related  that  in  memory  of  the  terrible  suffer- 
ings and  ruin  of  the  Bohemians,  a  national  song  was 
composed,  called  "Schwedenlied"  (Swedish  Song).* 

And  as  to  the  result,  the  greatest  of  Swedish  states- 
men and  the  best  friend  of  the  king,  Axel  Oxenstjerna, 
said,  after  the  war,  "that  the  expenses  of  the  same,  by 
which  Sweden  became  impoverished  and  lost  many  lives 
along  with  that  of  the  King,  could  have  been  expended 
to  better  purpose  nearer  home,  for  securing  a  more  in- 
dependent Scandinavia."  Showing  that  he  did  not  think 
the  danger  of  having  the  Lutheran  religion  taken  from 
them  by  force  so  great  as  it  had  been  pretended,  for 
then  he  would  certainly  not  have  begrudged  the  spend- 
ing of  money  or  loss  of  lives  for  its  object. 

The  historian  Geijer  says,  "If  fixing  our  eyes  on  the 
many  years'  devastation  of  this  war,  we  inquire  whether 
it  were  mainly  urged  on  account  of  religion,  we  must 
answer  with  Axel  Oxenstjerna,  No!" 

That  wise  statesman  said  in  the  council,  1637,  that 
the  principal  aim  of  the  German  war  was  by  no  means 
the  (Icf  ^-  sc  of  religion."** 

SWEDEN'S  INGRATITUDE  TO  FRANCE. 

One  would  have  supposed  that  a  sense  of  gratitude 
to  France,  as  well  as  a  feeling  of  consistency,  would  have 
induced  the  Swedish  as  well  as  other  protestant  govern- 
ments to  open  up  its  country  to  the  Huguenots,  who, 
after  the  revocation  of  the  edict  of  Nantes  in  1685,  less 
than  forty  years  after  the  close  of  the  war,  professedly 
for  religious  liberty,  sought,  but  were  refused  an  asylum 
in  Sweden,  except  on  most  debasing,  humiliating,  and 
unchristian  conditions.     Concerning  that  shameful  treat- 

*Starback's  History,  volume  5,  page  79. 

**Historv  of  the  Swedes,  by  E.   G.  Geijer,   translated  by  J.   H. 
Turner.    Page  332. 


240 


tME    SWEDISH    BAPTISTS. 


ment  of  a  worthy  class  of  protestants,  who,  wherever 
they  went,  brought  God's  blessings  and  prosperity  with 
them,  I  will  quote  the  words  of  the  historian,  Henry  M. 
Baird,  in  his  work  on  "The  Huguenots  and  the  Revoca- 
tion of  the  Edict  of  Nantes." 

"It  might  have  been  expected  that  Sweden,  the  coun- 
try of  Gustavus  Adolphus,  would  range  itself  with  Bran- 
denburg as  a  hospitable  refuge  for  the  Huguenot  exile. 
As  a  matter  of  fact,  Charles  XI.  was  an  exception  among 
the  protestant  sovereigns  of  the  period.  He  announcecl 
tliat  French  Protestants,  if  they  entered  Sweden,  would 
be  expected  to  change  their  creed  and  forms  for  those 
of  the  Lutheran  church,  and  that  every  child  bom  to 
them  must  be  baptized  by  Lutheran  ministers.  The 
course  pursued  by  the  King  of  Sweden  was  owing  to 
views  which  he  held  in  common  with  many  of  the  Swed- 
ish clergy,  who,  far  from  recognizing  the  claim  of  a  com- 
mon protestantism,  viewed  Calvinists  with  undisguised 
aversion,  and  were  scarcely  more  tolerant  of  them  than 
of  the  members  of  the  Roman  Church.  In  consequence 
of  this  state  of  things,  the  emigration  to  Sweden  never 
became  considerable.  A  very  different  reception  was 
given  to  the  Huguenots  by  the  Queen  of  Denmark,  who, 
not  content  with  relieving  the  necessities  of  all  that  threw 
themselves  upon  her  compassion,  provided  for  their 
spiritual  interests  by  fostering  the  establishment  of  a 
flourishing  church."* 

WAR  FOR  SECTARIANISM. 


As  Gustavus  Adolphus  held  the  same  narrow-mind- 
ed views  as  Charles  XI.  and  all  the  succeeding  kings  un- 
til the  free-thinking  Gustavus  III.,  it  is  evident  that  the 
war  he  engaged  in,  ostensibly  for  religious  liberty,  was 
not  for  the  cause  of  Protestantism  in  general,  but  for 

*Copio(l  from  a  notice  of  the  work  in  the  New  York  "Sun,"  Sep- 
tember 29,   1895. 


THE    THIRTY    YEARS'    WAR. 


241 


sectarianism  in  particular,  under  the  Lutheran  name,  so 
far  as  rehgion  came  in  for  any  consideration  at  all. 

The  same  narrow-minded  views  of  Charles  XL,  as 
just  related,  as  well  as  of  Gustavus  Adolphus,  were  held 
also  by  Charles  X.,  the  next  male  successor  of  the  world- 
renowned  hero.  In  the  year  1655,  or  only  eight  years 
after  the  treaty  of  peace  at  Westphalia,  Cromwell, 
through  his  secretary,  Milton,  the  poet,  sent  a  letter  to 
Charles  X.,  of  Sweden,  as  also  to  other  protestant  po- 
tentates, asking  aid  in  behalf  of  the  persecuted  Wal- 
denses.*  History  does  not  record  any  intention  or 
readiness  of  the  Swedish  King  to  unsheath  his  sword  for 
protestants  of  Calvinistic  views  as  held  by  those  for 
whom  help  was  asked.** 

It  is  true  that  Cromwell  did  not  ask  him,  or  any 
of  the  other  protestant  princes,  in  a  direct  manner,  to 
unite  with  England  in  defense  of  the  sufifering  victims 
of  the 

BARBAROUS  BOURBON  BUTCHERS 

of  Savoy.  But,  that  such  armed  intervention  was  in- 
tended is  evident  from  the  tenor  of  the  letters  collectively. 
Supposing,  probably,  that  Charles  X.  of  Sweden  would 
himself  take  the  initiative,  he  leaves  it  to  his  "wisdom  and 
zeal"  to  do  what  "shall  be  most  conducive"  to  "whatever 
may  tend  to  their  succor,  and  for  the  support  of  the 
Protestant  interest  in  the  world." 

In  his  letter  to  Frederick  HI.,  King  of  Denmark, 
he  writes  in  plainer  and  more  unequivocal  terms.  There 
he  says  if  "he — the  Duke  of  Savoy — chooses  rather  to 
persist  in  his  purpose,  we  declare  that,  assisted  by  your 
majesty  and  the  rest  of  our  allies  of  the  reformed  re- 
ligion, we  are  prepared  to  have  recourse  to  such  meas- 
ures as  may,  to  the  utmost  of  our  power,  relieve  the  dis- 

*Jones'  Church  History,  volume  II.,  pages  334,  335. 
♦♦That  the  Waldenses  held  Calvinistic  views  is  proved  by  sev- 
eral authorities.  See  Jones'  Church  History,  volume  II.,  pp.  83,  84. 


242 


THE    SWEDISH    BAPTISTS. 


tress,  and  provide  for  the  safety  and  the  liberty  of  so 
many  poor  at^icted  people.''* 

THE  DIFFERENCES  OF  CREEDS 

between  the  Lutherans  and  the  Waldenses  were  not 
so  great  as  to  constitute  any  reason  why  the  latter 
should  not  have  been  aided.  For  more  than  a  hundred 
years  before  the  writing  of  the  letters  to  the  different 
protestant  princes  (or  in  1533),  Luther  himself  had  "pub- 
lished the  confessions  of  the  Waldenses,  to  which  he 
wrote  a  preface.  Li  this  preface  he  candidly  acknowl- 
edges that  in  the  days  of  his  popery  he  had  hated  the 
Waldenses  as  persons  who  were  consigned  to  perdition. 
But  having  understood  from  their  confessions  and  writ- 
ings the  piety  of  their  faith,  he  perceived  that  those  good 
men  had  been  greatly  wronged  whom  the  Pope  had  con- 
demned as  heretics;  for  that,  on  the  contrary,  they  were 
rather  entitled  to  the  praise  due  to  holy  martyrs." 
"Moreover,"  he  adds,  "having  read  the  Waldensian  con- 
fessions, he  returned  thanks  to  God  for  the  great  light 
which  it  had  pleased  Him  to  bestow  upon  that  people; 
rejoicing  that  all  cause  of  suspicion  being  removed  which 
had  existed  between  them  and  the  reformed,  they  were 
now  brought  together  into  one  sheepfold,  under  the 
Chief  Shepherd  and  Bishop  of  Souls."** 

PROMINENT  CATHOLIC  HISTORIANS, 

such  as  Cardinal  Hosius,  Bishop  Lindanus,  Mezeray, 
Gualtier,  Walden,  Ecchins,  Eneas  Sylvius  and  John  de 
Cardonne,  all  agreed  in  holding  that  the  doctrines  of 
Luther,  Calvin,  Huss,  and  Wicklifif  were  all  synonymous 
with  those  of  Peter  Waldo  and  the  Waldenses.  Cardinal 
Bellarmine  said  that  "Wicklifif  could  add  nothing  to  the 
heresy  of  the  Waldenses." 

"Ecchius  reproached  Luther    that  he  only  renewed 

•See  Jones'  Church  History,  volume  IT.,  pp.  335,  336. 
**See  Jones'  Church  History.    Vol.  II.,  pages  75,  76. 


THE    THIRTY    YEARS'    WAR.  243 

the  heresies  of  the  Waldcnses  and  Albigenscs,  and  of 
Huss,  etc."  Claude  Rubis,  adverting  to  the  heresies  of 
Luther,  calls  them  "the  relics  of  Waldo.'"*' 

A  DEFENDER  OF  RELIGIOUS  LIBERTY. 

If  Milton,  whom  I  have  quoted,  was  not  in  all  re- 
spects a  thorough  Baptist,  he  at  least  advocated  all  their 
principles  of  religious  liberty  and  church  government. 
It  is  refreshing  to  record  that  while  all  the  reformers  and 
their  supporting  kings  were  violent  persecutors,  as 
mentioned  in  the  previous  chapters,  he  was  among  the 
foremost  of  any  influence  in  England,  whether  under 
king  or  protector,  to  clamor  and  write  for  that  liberty 
which  is  the  natural  right  of  every  man.  For  the  claim 
of  which,  his  contemporary,  Roger  Williams,  writes, 
"Never  was  there  a  more  decided  enemy  to  persecution 
on  account  of  religion  than  Milton.  He  appears  to  have 
been  the  first  of  our  countrymen  who  uiiderstood  the 
principles  of  toleration ;  and  his  prose  writings  abound 
with  the  most  enlightened  and  liberal  sentiments.  The 
sufferings  of  the  Waldcnses  touched  his  heart,  and  drew 
froiu  his  pen  the  following  sonnet:"** 

MILTON'S  APPEAL  TO  THE  LORD. 

"Avenge,  O  Lord,  thy  slauffhter'd  saints,  whose  bones 

Lie  scattered  on  the  Alpine  mountains  cold; 

Even  them  who  kept  thy  truth  so  pure  of  old. 
When  all  our  fathers  worshipped  stocks  and  stones. 
Forget  not,  in  thy  book  record  their  groans 

Who  were  thy  sheep,  and  in  their  ancient  fold 

Slain  by  the  bloody  Piedmontese  that  roll'd 
Mother  with  infant  down  the  rocks.    Ttieir  moans 
"The  vales  redoubled  to  the  hills,  and  they 

To  Heaven.    Theie  martyred  blood  and  ashes  sow 
O'er  all  the  Italian  fields,  where  still  doth  sway 

The  tripled  tyrant;— that  from  these  may  grow 
A  hundredfold,   who,   having  learned  thy   way,  ■ 

Early  may  fly  the  Babylonian  wo." 


♦Jones'  Church  History.    Vol.  II.,  page  83. 

•♦Benedict's  History  of  the  Baptist  Denomination.    Page  40. 


244  "^"^    SWEDISH    BAPTISTS. 

TEMPORARY  TREATY  OF  TOLERATION. 

As  the  views  presented  in  these  last  chapters  will 
be  found  clashing  with  many  preconceived  ideas  of 
prejudiced  persons,  who  have  been  taught  differently  by 
superficial  school-masters  and  speech-makers  for  festival 
and  anniversary  celebrations,  it  may  be  necessary  in  clos- 
ing the  subject  to  state  wherein  consisted  the  so-called 
religious  liberty  for  which  Gustavus,  among  other 
causes,  may  have  fought. 

When  the  protestant  princes  of  Germany  had  be- 
come a  power  too  important  and  strong  to  be  either  de- 
spised or  destroyed,  a  "treaty  of  peace,"  or  rather  a  tem- 
porary truce,  was  effected  by  the  Diet  of  Augsburg,  ac- 
cording to  which,  "every  secular  state  should  have  the- 
right  of  establishing  the  religion  it  acknowledged  as  su- 
preme and  exclusive  within  its  own  territories,  and  of 
forbidding  the  open  profession  of  its  rival."  "But  the 
sovereigns  alone  were  to  determine  what  form  of  re- 
ligion should  prevail  within  their  territories."* 

PRINCELY  PRESERVES  OR  ROYAL  RESERVA- 
TIONS, 

would  be  an  appropriate  name  for  such  territories,  as 
heretics  Were  the  chief  game  the  princely  hunters  chased 
with  greatest  zeal.  The  abbeys  and  bishoprics,  with  all 
their  lands,  were  called  "Ecclesiastical  Reservations" 
("Reservatum  Ecclesiasticum.") 

Well  has  some  one  said,  "O!  Liberty,  what  crimes 
are  committed  in  thy  name." 

Had  such  liberty  been  accepted  through  the  world, 
enabling  the  rulers  of  it  to  establish  all  religions,  then 
would  a  brave  little  Dame  de  Staal's  answer  to  the 
question  be  true,  who,  when  asked  where  on  this  earth 
could  be  found  the  nearest  approach  to  liberty,  answered, 
"after  mature  computation" 

♦Schiller's  History,  pages  13,  W. 


THE  THIRTY   YEARS'   WAR.  245 

"IN  THE  BASTILLE."* 

Such  concessions  to  the  rulers  of  the  several  Lutii- 
cran  States  received  the  name  of  religious  liberty.  If  it 
was  for  the  continued  security  of  such  liberty  that  the 
war  was  waged,  I  wull  not  deny  the  claims  of  those  who 
assert  that  Gustavus  Adolphus  fought  for  such  chimeri- 
cal idea.  And  surely,  they  will  not  after  more  mature 
investigation,  consider  such  a  reprehensible  state  of 
things,  as  worthy  of  the  name  of  Religious  Liberty. 

For  a  fuller  understanding  of  the  intricate  working 
of  that  cunningly  devised  "Treaty  of  Peace''  machinery, 
the  reader  is  referred  to  Schiller's  History,  pages  13-22 
♦French  Revolution  by  Cartyle,  volume  II.,  page  33. 


246  THE    SWEDISH    BAPTISTS. 


CHAPTER    XIX. 


THE    CHURCH    CONVENTION. 


"Associate  yourselves,  -■ — ■--  and 
ye  shall  be  broken  to  pieces; 
Take  council  together,  and  it 
shall  come  to  naught;   speak 
the  word,  and  it  shall  not  stand." 
—Isaiah. 


A  PECULIAR  INSTITUTION. 

The  Swedish  State  Church,  or  Church  State,  is  in 
many  respects  a  unique  and  pecuhar  estabhshment.  But 
the  Church  Convention  is  a  more  unique  and  most  pecul- 
iar institution  within  it.  On  account  of  which  a  special 
chapter  has  been  assigned  to  a  description  of  its  origin, 
composition  and  legislative  power. 

When  Charles  XV.,  in  the  decade  of  i860,  supported 
by  the  press  and  all  liberal  and  progressive  men  in 
Sweden,  determined  to  introduce  the  present  representa- 
tive system,  being  aware  of  the  opposition  that  the  clergy 
would  niake  against  such  a  radical  change — a  change 
which,  if  carried  through,  would  deprive  them  of  one- 
fourth  of  the  legislative  power — and  knowing  also  that 
without  their  consent  no  reform  bill  could  be  passed,  he, 
with  his  councilors,  hit  upon  the  expedient  of  reconciling 
the  clergy  with  the  change,  by  the  compensation  of  a 
church  convention,  where  every  fifth  year  they  could  still 
have  the  privilege  to  meet  and  consult  about  such  church 


THE    CHURCH    CONVENTION.  247 

matters  as  tliey  would  consider  of  i^reatest  importance. 
The  clergy,  consequently,  at  the  Diet  of  1865,  knowing 
the  determined  will  of  the  King,  and  that  the  people 
would  no  longer  submit  to  any  ancestral  nonsense,  made 

A  VIRTUE  OF  NECESSITY, 

and  without  much  ado  the  reform  bill  was  passed.  And 
so  the  royal  church  egg  was,  in  due  course  of  time, 
hatched  out  into  a  living  fact,  and  became  a  legislative 
assembly  of  sixty  members;  not,  however,  of  priests  only 
but  composed  of  thirty  laymen  and  thirty  clergymen. 
Among  the  latter,  all  the  bishops  and  the  chief  pastor  ot 
Stockholm  (called  pastor  primarius)  are  entitled  to  seats. 
The  convention  meets  during  the  Autumnal  months  in 
the  session  hall  of  the  first  chamber  of  the  Diet,  the  Arch- 
bishop being  the  chairman. 

Of  the  clergy,  only  seventeen  can  be  chosen  in  the 
different  dioceses,  the  deans  of  which  are  generally 
elected,  and  some  prominent  professors  from  the  univer- 
sities. Of  the  latter,  it  is  yet  an  unsettled  question 
whether  they  belong  to  the  lay  or  clerical  class. 

The  laymen  for  the  convention  are  generally  chosen 
from  the  most  reactionary  and  conservative  church  pil- 
lars, such  as  governors,  ex-governors,  mayors,  etc.,  al- 
though strange  exceptions  to  the  rule  have  occasionally 
taken  place.  Thus,  to  the  first  convention,  in  1868,  was 
chosen  one  of  Sweden's  most  prominent  men  in  literature, 
a  man  who  had  published  a  book, 

"THE  BIBLE'S  DOCTRINE  OF  CHRIST," 

containing  the  most  pronounced  Unitarian  views. 

That  the  reader  may  know  from  what  class  of  peo- 
ple the  laymen  are  chosen,  I  will  present  as  an  illustra- 
tion the  composition  of  them,  for  the  convention  of  1893, 
as  follows: 


248 


THE    SWEDISH    BAPTISTS. 


The  chancellor  of  justice,  one  counsellor  at  law,  five 
governors  or  ex-governors,  one  chamberlain,  three  doc- 
tors of  medicine,  two  military  officers,  three  mayors,  five 
school  inspectors,  one  merchant,  one  secretary  of  agri- 
culture, several  land  proprietors — some  of  whom  are  also 
members  of  the  Diet.  No  less  than  ten  belonged  to  the 
conservative  first  chamber,  but  only  two  to  the  second. 

A  COMPLEX  ASSEMBLY. 

From  the  above  it  will  be  seen  that  the  convention  is 
a  very  complicated  gathering  of  diverse  elements.  And 
complicated  must  of  necessity  be  its  doings.  With  all 
the  predominant  priestly  prerogatives,  they  may  still 
have,  as  in  1893,  a  layman,  Mr.  von  Ehrenheim,  in  the 
chair  of  the  most  important  committee,  viz.,  that  on  law. 

THE  CHURCH  IN  NO  DANGER. 

So  far  as  it  depends  upon  the  laity,  there  would  'je 
no  fear  if  the  whole  convention  were  composed  of  such 
laymen  who  generally  represent  the  church.  For  some 
of  them,  like  Mr.  Liedholm,  M.  D.,  are  more  state- 
churchly  in  their  contracted  views  than  even  the  bishops 
themselves.  Others,  of  course,  though  very  few,  launch 
forth  occasionally  their  defiant  and  unbridled  views  in 
direct  opposition  to  the  legally  accepted  doctrines  of 
Luther  and  the  church.  They  thus  create  for  *:he  time 
being  some  singular  sensations.  But  nobody  ventures 
to  call  them  to  order  or  account  for  their  heresies. 

OPENING  OF  THE  CONVENTION, 

which  is  always  held  at  Stockholm,  is  a  very  imposing 
state  pageantry,  t3o  unimportant  to  describe"  cnlculated 
to  impress  on  the  minds  of  the  members  a  feeling  of  awe 
and  solemnity,  as  well  as  a  great  responsibility  for  what 
is  to  be  done,  or,  more  often,  undone. 


THE    CHURCH    CONVENTION.  249 

The  Archbishop,  hi  his  opening  speech,  generally  in- 
dulges in  some  doleful,  direful  and  despairing  pessimisms 
concerning  the  state  of  things  from  an  hierarchal  point 
of  view. 

The  usual  orations  are  best  illustrated  by  the  roll  of 
the  book,  spread  before  the  prophet  Ezekiel,  on  which 
"was  written  within  and  without"  "lamentations  and 
mourning  and  woe." 

In  the  speech  of  1888  he  said,  among  other  things, 
"that  the  situation  of  the  church  gave  cause  for  great 
anxieties.  The  confusion  and  disorder  resulting  from  a 
liberty  tvholly  too  extensive,  had  come  to  a  point  that 
could  not  be  passed  without  the  bursting  of  all  connect- 
ing bands"  that  "the  question  in  the  first  place  would  be, 
what  measures  and  steps  should  be  taken,  best  adapted 
for  the  prevention  of  grievous  difticulties."'  After  which, 
he  more  hopefully  expressed  his  ronfidence  in  the  con- 
vention that  "with  their  mature  judgment  and  harmony 
in  considerations,  they  would  know  how  to  manage  the 
questions  that  were  to  be  laid  before  them." 

The  other  addresses  at  the  opening  of  the  conven- 
tions  have  generally  been  in  the  same  spirit. 

SOME  QUESTIONS  DISCUSSED  IN  1893. 

In  the  following  pages  will  be  presented  to  the 
reader  some  subjects  which  the  convention  of  that  year 
thought  most  worthy  of  their  time  and  consideratiow 
for  serious  debate. 

Before  proceeding,  I  will  state  that  whatever 
changes  in  the  church  laws  are  passed  by  the  convention, 
must  be  approved  by  the  Diet  and  king  before  they  be- 
come laws.  So,  also,  must  all  laws  enacted  by  the  Diet, 
pertaining  to  ecclesiastical  matters,  be  approved  by  the 
convention,  and  though  signed  by  the  king,  may  be 
vetoed  by  that  priestly  minded  assembly.  But,  the  prob- 
ability is  almost  a  certainty,  that  the  convention,  for  fear 


250 


THE    SWEDISH    BAPTISTS. 


of  its  own  existence,  would  not  dare  to  do  it,  though  it 
has  dared,  as  will  be  noticed  further  on,  to  vote  against 
a  royal  proposition,  which  aimed  at  having  the  doctrine 
of  the  State  Church  at  last  made  plain  and  duly  defined 
by  law. 

EXTRAORDINARY  POWER  OF  THE  CONVEN- 
TION. 

From  the  above,  it  will  be  seen  that  the  church  con- 
vention, composed  chiefly  of  the  country's  most  narrow- 
minded  men,  is,  in  fact,  mightier  than  the  king,  cabinet, 
and  Diet,  all  combined  together,  supported  by  nearly 
all  the  people  in  all  matters  pertaining  to  religion.  Thus, 
if  the  Diet  should  pass  a  law  granting  some  additional 
religious  liberty,  and  the  king  should  accept  and  sign 
it,  the  convention  could  say,  "It  shall  not  become  a  law." 
Besides,  any  bill  of  a  religious  title,  passed  after  the 
closing  of  the  convention,  must  wait  five  years  for  that 
body's  decision. 

REVISION  OF  THE  PRAYER-BOOK. 

During  the  debate  on  that  subject,  the  question  of 
"eternal  damnation,"  as  contained  in  tlie  prayer-book, 
brought  about  a  long  discussion.  A  proposition  to 
modify  the  words  having  been  made,  Governor  Trefifen- 
berg,  favoring  the  proposed  milder  view  of  the  words, 
protested  against  the  awe-inspiring  dogma  (hair-upris- 
ing, as  he  denoted  it)  and  said,  'Tf  Jesus  had  preached 
such  a  doctrine  then  should  I,  gentlemen,  (Mina  herrar) 
apostatize  from  Christianity.  He  would  not  be  a  party 
to  a  new  sanction  of  such  unheard  of  dogma  as  eternal 
damnation."  Many  other  and  still  stronger  terms  were 
used  for  the  occasion,  and,  as  a  paper  states,  they  "were 
thrown  forward  with  the  whole  force  of  the  most  power- 
ful voice  that  has  ever  been  echoed  forth  in  our  public 
life,  and  very  naturally  created  the  greatest  sensation  in 
that  assembly." 


THE    CHURCH    CONVENTION.  25! 

CAUGHT  A  TARTAR. 

Those  who  elected  him  to  the  convention,  had  done 
so  in  the  hope  that  he  would  jirove  to  be  in  church 
(juestions  as  in  politics,  where,  at  the  Diets,  he  was 
known  to  be  the  "very  incarnation  of  an  unreasonable 
conservatism." 

Mr.  Rosell,  the  Dean  of  Gothenburg,  after  the  ef- 
fect of  the  shock  had  somewhat  subsided,  got  the  word, 
and  characterized  Mr.  Treffenberg's  views  as  "very 
strange,  indeed."  He,  in  vindication  of  the  contested 
words,  referred  to  the 

AUGSBURG  CONFESSION 

as  containing  the  same  words,  quoting  them  verbatim 
in  Latin.  At  which  Mr.  Fehr,  chief  pastor  of  Stock- 
holm, objected,  saying,  "it  was  a  Catholic  method  to 
refer  a  Bible  question  to  confessional  creeds,"  and  add- 
ing that  "the  whole  thing  about  which  the  opinions  are 
so  divided  cannot  be  included  among  those  which  de- 
cide whether  a  person  is  an  adherent  of  Christ's  religion 
or  not;  the  (luestion  was  doubtful."* 

Yes,  so  uncertain  was  it  considered  by  the  conven- 
tion, that  Professor  Norrby  arose  and  said  that  "if  we 
shall  continue  with  dogmatical  discussions,  we  will  have 
to  stay  here  the  whole  winter." 

Fortunately  for  the  solution  of  the  question,  all  were 
in  a  hurry  to  close  it  on  account  of  the  convention  going 
to  a  grand  dinner  given  to  the  Archbishop,  at  which 
punch  was  indulged  in,  to  the  exclusion  of  alL  fears  of 
eternal  damnation. 

At  the  closing  of  the  dogmatic  debate  the  result  of 
the  vote  was  37  as  against  20  for  retaining  in  the  prayer- 
book  the  words  "eternal  damnation"  in  connection  with 
the  article  on  "confession  of  sin." 

♦Pastor  Fehr  has  lately  died. 


252 


THE    SWEDISH    BAPTISTS. 


The  above  is  recorded  so  that  the  reader  may  form' 
an  idea  of  how  the  Church  of  Sweden's  chief  representa- 
tives view  that  question,  which  in  America  and  England 
h.as  attracted  so  much  attention.* 

Many  years  ago,  Mr.  Bostrom,  Professor  of  the 
university  at  Upsala,  a  teacher  of  theology,  did  not  hesi- 
tate in  avowing  his  disbelief  of  the  same  doctrine;  still, 
no  one  troubled  him.  This  shows  how  impotent  the 
Church  authorities  are  to  grapple  with  prominent  men, 
whether  civil  or  ecclesiastical  office-holders,  who  dare 
to  sling  forth  in  the  face  of  the  Archbishop  himself  their 
defiantly  avowed  heresies.  How  different  is  the  case, 
as  before  noticed,  when  a  question  of  baptism  occurs 
out  of  the  order  of  the  Church;  then  earth  and  hell 
has  to  be  raked  over  to  make  out  a  case  for  the  courts, 
in  order  to  manifest  a  zeal  for  Lutheran  orthodoxy. 

SWEDEN'S  STATE  RELIGION. 

What  is  it?  In  chapter  IV.  it  has  been  mentioned 
that  the  views  are  very  dififerent  on  that  subject;  but, 
although  of  no  interest  or  importance  to  outsiders,  yet 
one  would  suppose,  that  to  the  members  and  authorities 
of  the  Church  it  would  be  desirable  to  have  the  question 
decided. 

Many  pamphlets  have,  from  time  to  time,  been  pub- 
lished about  the  subject,  each  author  presenting  dififerent 
views.  One,  Dr.  Wieselgren,  late  Dean  of  Gothenburg, 
published  his  views  under  the  form  of  a  question,  witti 
the  title, 

WHAT  IS  SWEDEN'S  RELIGION? 

The  fact  that  a  learned  and  prominent  man.  as  he 
was,  would  in  that  way  present  the  subject,  is  proof 
enough  that  it  was  not  settled  when  he  wrote  about  it 

*The   report   is   from    Stockholm's  Daily  News  of  October  14th, 


THE    CHURCH    CONVENTION. 


253 


some  forty  years  ago.  And  until  1893  no  legislative 
etifort  has  been  made  to  have  it  decided.  In  that  year 
the  King  sent 

A  ROYAL  PROPOSITION, 

l)reviously  accepted  by  the  Diet,  to  the  convention,  in 
ortler  to  have  the  matter  definitely  decided  by  a  distinct 
law. 

It  was  concerning  the  first  article  of  the  first  chap- 
ter of  the  Church  law,  which  contains  a  full  description 
of  all  the  books,  big  and  small,  besides  the  Bible,  which 
are  held  by  some  to  be  the  undisputed  creed,  while  others 
deny  it.  The  King's  bill  declared  that  "the  Swedish 
Church's  doctrine  is  the  pure  evangelical",  as  founded  on 
God's  Holy  word,  the  Old  and  New  Testaments,  as  ex- 
plained in  the  unchanged  Augsburg  Confession,  and  ac- 
cepted by  the  Council  of  Upsala  in  1593." 

This  definition  of  the  State  religion,  as  proposed, 
contained  only  one-third  of  the  verbiage  of  the  old  one, 
and  it  certainly  seemed  sufficiently  bound  up  and  limited 
for  all  narrow-minded  men's  purposes;  for,  according  to 
the  same,  no  one  would  be  allowed  any  more  than  before 
to  believe  doctrines  of  the  Bible  in  a  different  way  from 
that  which  Luther  and  the  reformers  in  the  year  1530  had 
intcr]>rete(l  and  explained  them. 

IMie  convention,  however,  was  not  satisfied  with 
those  limits,  but  proposed  as  a  substitute  another  bill, 
which  changed  somewhat  the  formula  of  the  article  in 
the  Church  law,  but  retained  still  all  the  books  of  the 
so-called 

CONCORDIA  PIA. 

It  was  introduced  by  Governor  Sjokrona*,  one  of  the 
many  conservative  Church  pillars,  but  probably  formu- 
lated by  a  priest. 

*A  nobility  name,    and    signifies  Seacrown. 


254  "^^^^    SWEDISH    BAPTISTS. 

That  substitute,  being  more  in  accordance  with  the 
taste  of  men  of  mouldy  minds,  who  love  creeds,  by  medi- 
aeval meddlers  muddled  up  and  mystified,  was  accepted, 
thus  rejecting  the  King's  bill,  by  a  majority  vote  of  thirty 
against  twenty-eight. 

Great  must  have  been  the  interest  in  the  long  de- 
bate, as  only  one  was  absent  at  the  time  of  voting. 

Concerning  this  priest-begotten  victory  over  the 
Plead  of  the  Church,  the  press  expressed  its  alarm  and 
wonder  in  very  plain  and  bold  words,  by  no  means  com- 
plimentary to  the  lay  element  of  the  convention,  and 
"lamented  that  the  choice  of  men  for  the  same  is  left 
from  a  feeling  of  indifference  too  much  to  the  desires  and 
dictations  of  the  priests."  "But  this  indifiference  seals 
also  the  fate  of  the  institution."* 

The  above  act  of  the  convention  is  an  instance,  be- 
fore referred  to,  how  it  can,  though  by  so  small  a  major- 
ity, defy  and  oppose  the  will  of  the  King,  the  Diet  and 
the  people;  for  to  the  latter  can  hardly  be  reckoned  the 
few  conservative  men  in  high  stations,  who,  by  the  dic- 
tations of  the  priests,  are  chosen  to  represent  the  Church. 

The  convention's  next  subject  was 

CHURCH  DISCIPLINE. 

On  that  delicate,  and  for  every  State  Church  trou- 
blesome subject — the  words  of  which  are  not  to  be  un- 
destood  as  members  of  Christian  churches  generally  un- 
derstand them — the  most  bigoted  part  of  the  convention 
undertook  to  bring  about  something  satisfactory  to  them- 
selves and  their  admiring  friends  throughout  the  country. 
The  object  aimed  at  by  the  bill  was  no  doubt  to  check  in 
some  measure  "the  confusion  from  too  much  liberty" 
referred  to  in  the  Archl^ishop's  address. 

They  had  succeeded  in  procuring  from  the  King  a 
proposition  having  for  its  object  what  they  considered 

*So  closes  an  article,  commenting  on  the  result,  in  the  Gothen 
burg  Journal  of  Commerce  for  Oct.  2,  1S93. 


THE    CHURCH    CONVENTION. 


255 


necessary  for  the  rcpiilalion  of  the  Church,  some  regula- 
tions by  vvhicli,  if  they  could  not  reform  or  reclaim  the 
delinquents,  they  could  at  least  have  some  pretexts  for 
harrassing  them  by  fruitless  worry. 

It  was  by  no  means  intended  as  an  attack  on  vice 
and  innnorality,  as  a  Christian  would  suppose  from  such 
words ;  but  on  Christian  liberty  in  connection  with  the 
ordinances  of  the  Ciospel. 

The  vain  efforts  of  putting-  the  Church's  dial  back 
some  forty  years  were  so  out  of  time  and  place,  and  so 
despairing,  that  the  more  sensible  and  prudent  men  of 
the  convention,  even  such  conservative  and  influential 
men  as  Risliop  Rundgren  and  Dean  Rosell,  opposed  the 
measure  with  all  their  reasoning  powers.  The  latter 
stvling  it 


"A  TilLL  OF  IMBECILITY." 


In  vain  did  Baron  Barnekow  show  "that  among 
those  who  were  to  suffer  the  consequences  of  such  law 
would  be  often  found  the  most  pious  members  of  the 
Church."  Those  considerate  words  were  criticised  by 
Bishop  Billing*  as  implying  "that  only  those  who  de- 
spised the  Church's  order  were  true  Christians,"  "which 
words  he  uttered  with  more  than  usual  acrimony  and 
sharpness  of  voice." 

But  in  spite  of  all  remonstrances  the  l^ill  was  passed 
by  a  majority  of  one  vote. 

It  nnist,  however,  ])c  noticed  that  several  of  the 
members  were  absent  when  the  ballots  were  presented. 
Among  those  absent  was  an  influential  member  of  the 
diet,  Mr.  A.  P.  Danielson,  who,  during  the  forenoon,  had 
very  powerfully  opposed  the  project.     It  was  supposed 

♦This  man.  with  many  others  of  that  convention,  came  Into 
(ho  world  four  hundred  years  too  late.  The  reader  may  remember 
that  it  was  he  who  said,  "it  were  better  to  dash  the  child's  head 
against   a  stone  than   to   refuse  it  baptism  " 


256  THE    SWEDISH    BAPTISTS. 

that  he,  and  others,  did  not  care  how  it  was  decided,  as  it 
would  be  rejected  at  the  Diet.* 

THE  TITLE  OF  THE  BILL 

as  it  was  laid  before  the  convention  by  the  King,  was 
simply  "Law  concerning  Church  discipline,"  but  the  Law 
Committee  of  the  convention,  wishing  to  make  out  of  it 
as  much  as  possible,  changed  it  to  "Law  concerning  pro- 
ceedings against  those  who  cause  provocation  within  the 
Church  or  violate  its  order." 

The  reasons  given  for  such  change  were  that  "in 
consequence  of  the  dead  state  of  the  Church,  which  in 
many  respects  has  prevailed  for  a  long  time,  the  heath- 
enish and  dissolute  tendencies  manifest  in  our  times,  as 
also  the  fact  that  many  of  our  religious  people  have  been 
drawn  from  the  Church  by  sects  and  parties.  These 
things  have  worked  together  so  as  to  make  the  Church 
discipline  very  lax  and  inefifective,  and  in  many  places 
quite  impracticable  in  its  application." 

A  Stockholm  paper**  in  commenting  on  the  above 
lamentations,  says:  "Thereby  is  published  in  still  plainer 
words  to  the  country  that  Church  discipline  either  from 
New  Testament  or  Church  historic  point  of  view  can  no 
longer  be  carried  out  in  the  Swedish  Church.  Because 
this  Church  is  a  State  Church,  into  which  one  comes,  not 
by  regeneration  h-om  above,  but  by  the  natural  birtii, 
and  in  which  one  is  kept,  not  by  love  to  Christ  or  to 
the  Church,  not  by  believing  its  doctrines,  or  the  need 
of  spiritual  care  by  the  Church,  but  by  tax  bills,  the 
amount  of  which  are  extorted  by  the  police  power  when- 
ever necessary.  The  effort  even  to  try  to  )iave  disci- 
pline in  accordance  with  the  Bible  in  such  a  church  is  as 
unbiblical  as  it  is  unreasonable." 

The  above  remarks  from  the  most  orthodox  and 
Lutheran  paper  in  Sweden  show  what  a  blessing  and 
advantage  to  the  people  has  been  a  free  press. 

*Mr.  Danielson  has  lately  died. 

**Svenska   Morgonbladet   (Swedish    Morningleaf),    Oct.    7,    1S93. 


THE    CHURCH    CONVENTION.  257 

The  items  of  the  bill,  as  prepared  to  suit  the  con- 
ention,  were  as  follows: 

1.  Any  member  who  neglects  to  have  his  child  bap- 
tized; 

2.  Or,  allows  himself  to  be  baptized; 

3.  Or,  in  any  other  way  than  the  Church  pre- 
scribes, distributes  the  Lord's  Supper; 

4.  Or,  receives  the  same  of  a  layman; 

5.  Or,  administers  baptism; 

6.  Or,  allows  a  layman  to  baptize  his  child; 

7.  Or,  neglects  to  have  his  child  confirmed; 

8.  Or,  ofBciates  at  a  marriage; 

9.  Or,  officiates  at  a  funeral." 

shall  be  punished  according  to  section  — ,  chapter  — ,  of 
the  Church  law. 

A  section  which  prescribes  certain  punishments  for 
blasphemy  against  God,  mockery  of  His  holy  word,  de- 
rision of  the  faith,  or  the  Church  service,  or  for  leading 
a  vicious  life  causing  provocation. 

WASTING  TIME  TO  NO  PURPOSE. 

The  discussion  of  such  fruitless  and  futile  puerilities 
was  kept  up  during  a  whole  day  with  the  result  as  men- 
tioned. 

It  is  astonishing  that  any,  in  other  situations,  sensi- 
ble men  in  the  last  years  of  the  nineteenth  century  could 
remain  in  such  priestly  atmosphere  to  either  listen  to  or 
take  part  in  measures  that  they  knew  beforehand  would 
neither  benefit  the  Church  nor  intimidate  the  hated  and 
despised  free  church  people,  whether  Lutherans  or  Bap- 
tists; against  whom,  one  of  the  sections,  if  not  the  whole 
bill,  was  especially  aimed.  One  feels  inclined  to  com- 
pare their  latter-day  noisy  ravings  and  roarings  to  the 
growls  of  the  chained  lions  at  the  pilgrims  in  their  prog- 
ress; or  to  the 


258  THE    SWEDISH    BAPTISTS.  ' 

OLD  PAPAL  PERSECUTOR 

mentioned  in  the  same  book,  the  "Pilgrim's  Progress/' 
who  has  "grown  so  stiff  in  his  joints  that  he  can  now  do 
httle  more  than  sit  in  his  cave's  mouth,  grinning  at  pil- 
grims as  they  go  by,  and  biting  his  nails,  because  he 
cannot  come  at  them."  But,  still  in  his  imbecility  in- 
sulting them  by  saying,  "You  will  never  mend  till  more 
of  you  be  burnt,"  and  mad,  because  "he  could  not  go 
after  them."  "But  (as  the  pilgrim  in  Bunyan's  dream) 
held  his  peace,  and  set  a  good  face  on  it,  and  so  went 
by,  and  catched  no  hurt."  So  the  Swedish  pilgrims  pay 
no  serious  attentions  to  the  threatening  trash  of  men  who 
for  want  of  some  better  employment  can  waste  their 
time  away  by  sitting  every  fifth  year  at  the  Church's 
"cave's"  mouth,  grinning  at  pilgrims  as  they  go  by,  or, 
growling  at  them,  as  the  chained  lions  did. 


RESULTS    OF    THE    SWEDISH     MISSION.  259 


CHAPTER  XX. 

REVIEW     AND     RESULTS    OF     THE 
SWEDISH    MISSION. 


Eternity  alone  can  fully 
reveal  the  results, 
for  good  or  evil,  of 
a  single  act  of  man. 


AMERICA'S  BENEFIT  OF  THE  MISSION. 

As  the  Declaration  of  the  Independence  of  the 
United  States  contained  in  its  essence  the  germs  of  ines- 
timable blessings  to  all  mankind,  so  the  declaration  of 
Gospel  principles  by  the  Baptists  in  Sweden  has  proved 
a  blessing,  not  only  to  that  country,  but  to  neighboring 
nations  also;  and  this  country  has  in  particular  reaped 
a  hundredfold  more  than  the  cost  of  the  few  seeds  sown 
or  the  expenses  incurred  for  cultivating  that  field  and 
assisting  in  its  improvements.  Such  outlay  can  l)e 
easily  estimated,  but  who  can  realize  the  value  to  this 
land  physically  or  morally  by  the  ingathering  of  such  a 
thrifty  people  who  have  come  from  Sweden  numbering 
over  a  million,  to  develop  its  vast  resources  east  and 
west,  north  and  south,  one-third  of  whom  are  of  Chris- 
tian character,  and  the  remainder,  by  previous  instruc- 
tion, prepared  to  accept  the  truths  of  the  Gospel  by  one 
denomination  or  another. 

The  American  Baptist  Home  Mission  Society  has  a 
work  in  this  important  field  in  part  already  entered  upon, 


26o  THE    SWEDISH    BAPTISTS. 

but  requiring  many  more  laborers.  The  Methodists, 
Cong-regationahsts  and  EvangeHcal  Lutherans  reahze  the 
need  of  such  work  and  their  labors  are  being  blessed 
with  success  corresponding  to  the  outlay  in  money  for 
the  support  of  laborers. 

FORMER  AND  LATTER  DAYS. 

These  words  aflford  almost  daily,  choice  topics  for 
discussions  and  reflections  in  Sweden,  both  in  print  and 
at  public  meetings,  by  Christians  of  all  evangelical  views 
as  well  as  by  Baptists.  The  change,  morally  as  well  as 
spiritually,  has  been  so  great  and  unexpected  as  to  pro- 
duce mingled  feelings  of  surprise  and  gratitude,  similar 
in  effect  to  that  wondrous  transformation  wrought  by 
the  reception  of  the  Gospel  at  Rarotonga,  concerning 
which,  in  an  article  called 

NIGHT  AND  DAY  IN  RAROTONGA, 

is  a  description  of  the  state  of  the  Islanders  in  the  year 
1823,  and  afterward  in  1855.  During  the  former  year 
a  missionary,  with  two  native  assistants,  visited  the  isl- 
and. He  himself  could  not  land,  as  only  a  few  weeks 
before  a  vessel's  whole  crew  were  murdered  and  eaten 
by  the  cannibals.  The  native  teachers  landed,  however, 
but  returned  next  morning  and  reported  the  horrid  and 
savage  state  of  the  people.*  One  of  them  said  it  was 
impossible  to  stay  in  such  a  place,  but  the  other,  when 
asked  whether  he  would  also  give  it  up,  replied: 

"LIVE  OR  DIE,  PUT  ME  ON  SHORE." 

He  gathered  together  a  few  clothes,  and  having 
bound  up  in  his  handkerchiefs  a  few  extracts  from  the 

*Had  it  not  been  for  a  Rarotong-an  woman,  by  name  Tapaeru, 
brought  from  Tahiti,  they  would  have  been  killed.  God  used  her 
as  a  mediator. 


RESULTS    OF    THE    SWEDISH    MISSION.  261 

'J'aliitian  Scriptures,  he  descended  into  a  boat.  The 
boat  approached  as  near  the  shore  as  they  dared,  and 
then  the  teacher  jumped  into  the  surf  and  swam  ashore 
and  thus  flung'  himself  into  the  midst  of  seven  or  eight 
thousand  savages. 

That  Jesus  Christ's  man's  name  was  Papehia.  He 
proved  ])y  his  resohition  that  the  spirits  of  the  old-time 
martyrs  are  not  dead  yet. 

That  period  was 

RAROTONGA'S  NIGHT. 

Thirty-two  years  passed  and  a  missionary  tells  of 
a  scene  at  a  communion  season  where  about  sixteen  hun- 
dred persons  assembled  in  a  neatly  built  chapel.  He 
says,  'Tt  was  a  hallowed  day!  After  the  elements  had 
been  distributed,  the  people  got  up  and  spoke.  They 
all  referred  to  the  great  change  that  had  taken  place. 
Last  of  all,  a  man,  amidst  a  noble  band  of  deacons,  got 
up.  He  was  the  first  native  Christian  who  landed  at 
Rarotonga.  He  rose,  and,  pointing  to  an  old  man,  said: 
"O!  I  remember  the  day  I  landed,  when  you  tore  the 
shirt  from  my  back  and  wanted  to  tear  my  flesh  from  my 
bones.  What  have  I  lived  to  see?  Then  you  were 
naked,  savage,  cannibal  men;  but  now  you  are  "clothed 
and  in  your  right  mind."  He  then  pointed  to  a  man  at 
his  side,  and  said:  "Rei,  O,  Brother  Rei,  do  you  not  re- 
member when  you  stood  on  yonder  reef  and  poised  your 
spear  at  me  when  I  landed?  You  meant  to  thrust  it  into 
me,  and  you  did  not  know  why  you  did  not.  But  here 
we  are."  He  then  took  up  a  Bible  which  had  just  come 
from  England.  Overcome  by  emotion,  and  tears  run- 
ning down  his  cheeks,  he  could  not  speak  for  a  minute 
or  two,  but  at  length  he  said:  "When  I  look  at  this  book 
I  feel  like  saying,  'Lord,  now  lettest  thou  thy  servant  de- 
part in  peace,  for  mine  eyes  have  seen  thy  salvation.  " 
That  was 


262  THE    SWEDISH    BAPTISTS. 

RAROTONGA'S  DAY. 

The  contrast  between  night  and  day,  spiritually 
speaking,  has  been  equally  striking  in  Sweden  as  at 
Rarotonga. 

1  know  that  some  Lutheran  Swedes  will  object  to 
the  comparison  on  account  of  the  state  of  civilization  in 
which  Sweden  was  held  to  be  even  two  hundred  years 
ago.  And  they  will  point  with  pride  to  the  seats  of 
learning  at  Upsala  and  Lund,  to  the  literary  attainments 
of  her  learned  men,  to  the  ceremonials  of  a  Lutheran 
Evangelical  Church,  and  its  supposed  Christianizing  in- 
fluence, though  not  realized  in  the  lives  of  the  people 
fifty  years  ago.  These  and  many  more  objections  will  be 
made,  and  anathemas  hurled  at  my  head.  The  compari- 
son, however,  is  not  relating  to  civilization,  but  refers  to 
spiritual  and  moral  manifestations  of  life  and  progress. 
No  impartial  observer  will  deny  that  the  morality  of  the 
Swedish  people  has  kept  pace  with  the  spiritual  and  on- 
ward march  initiated  during  the  latter  half  of  this  cen- 
tury. 

Civilization,  without  a  corresponding  state  of  moral- 
ity, as  the  natural  effect  of  the  true  religion  of  Christ,  is 
nothing  but  the  veneering,  varnishing  and  polishing  of 
an  inferior  and  less  valuable  material,  made  to  represent 
something  which  it  is  not.  It  is  the  sham  jewelry  in 
imitation  of  the  real,  and  the  glitter  of  gold  on  baser 
metals  for  the  pure  gold. 

Reference  to  statistics  in  this  respect,  especially 
touching  licentiousness  and  drunkenness,  would  speak 
volumes. 

SWEDLSH  UNIVERSITY  FRUITS. 


As  to  the  advantages  of  the  colleges,  academies  and 
seats  of  learning,  it  may  be  asked,  "What  fruits  have  they 


RESULTS    OP    THE    SWEDISH    MISSION.  263 

produced?".  Who  were  they  that  stirred  up  the  ".lewd 
fellows  of  the  baser  sort"  to  attack  preachers-  of  the 
Gospel  in  all  parts  of  the  country?"  They  were  the  men 
who  had  received  their  learning  at  the  very  universities 
of  which  they  boast!  whether  priests  or  civilians!  Who, 
even  in  the  university  city  of  Upsala,  attacked  and  threw 
stones  at  the  beloved  German  missionary,  Gutslaff,  while 
visiting  there  and  telling  what  God  had  done  by  the 
preaching  of  the  Gospel  in  China?  He  certainly  could 
not  have  said  or  intended  anything  causing  dissent  or 
separation.  The  common  people  could  not  have  thought 
of  attacking  him,  had  they  not  been  stirred  up  thereto 
by  the  men  of  learning.  It  is  evident  that  it  was  the 
enmity  at  heart  against  all  Gospel  teachings  that  caused 
the  onslaught.  Ihe  account  of  this  was  published  by  a 
priest  of  the  State  Church.  It  occurred  about  the  years 
1847  or  1848.  And  what  did  I  see  between  the  benches 
in  the  hall  for  Baptist  worship  in  the  year  1862  at  Gothen- 
burg, but  stones,  evidently  intended  to  be  thrown  at  the 
preacher?  But  the  power  of  God  to  restrain  the  evildoer 
was  greater  than  the  power  of  the  priests  to  stir  him  up 
to  such  diabolical  deeds. 

Who  were  the  instigators  of  all  the  violent  persecu- 
tions that  have  disgraced  the  Swedish  nation  or  the 
Lutheran  name?  The  men  of  learning,  legislating  to  such 
effect  at  the  diets!  Who  were  they  that  beat  and  kicked 
a  Baptist  sister,  the  venerable  and  aged  Mrs.  Broberg 
(called  by  all  the  Baptists  of  Gothenburg  "Grand- 
mother"), so  that  her  blood  flowed  from  her  wounds  in 
one  of  the  streets  of  the  city  as  she  came  out  from  a 
meeting?  They  were  only  the  tools  of  the  learned 
divines  who,  from  their  pulpits,  stirred  them  up  to  such, 
deeds!  Hundreds  of  such  Lutheran  misdeeds  could  be 
given.  Where  is  the  difference  in  the  sight  of  God,  be- 
tween a  heathen  poising  his  spear  at  a  missionary,  or  a 
Lutheran  tool  of  a  priest  in  a  Lutheran  land,  arming 
himself  with  stones  to  hurl  at  a  preacher  of  the  Gospel? 


264  THE    SWEDISH    BAPTISTS. 

If  there  is  any  difference,  it  is  in  favor  of  the  heathen. 
From  him  it  might  be  expected. 

In  the  previous  pages  it  has  been  shown  how  that 
a  Protestant  rehgioji,  when  under  State  control  and  not 
stirred  up  by  dissent,  is  in  no  sense  better  than  a  Pagan 
or  Catholic  religion  so  far  as  spiritual  results  are  looked 
for.  Such  results  are  not  wanted,  nor  desired,  in  a 
State  church,  and  history  proves  that  they  are  resisted 
as  long  as  possible  even  unto  death.  It  has  been  so  in  all 
countries,  and  Sweden  is  no  exception. 

Having  often  referred  to  the  marvelous  moral 
change  for  the  better,  since  the  introduction  of  a  free 
Gospel,  about  fifty  years  ago,  into  my  native  land,  such 
statements  will  now  be  corroborated  by  referring  to  an 
article  lately  republished  in  one  of  the  best  papers  in 
Sweden,  "The  Gothenburg  Journal  of  Commerce."  The 
article  is  called  "Tidens  Ondska." 


'THE  EVIL  OF  THE  TIMES." 

The  priests,  who  can  no  longer  control  the  times, 
and  stop  the  onward  progress  of  religion  and  reform,  are 
the  only  ones  who  use  the  lamentations.  It  is  in  contra- 
diction to  their  slogan  and  outcry,  that  the  article  went 
from  paper  to  paper.  The  writer  says,  "That  the  time 
is  evil,  awfully  evil,  has  so  long  time  been  poured  into 
the  ears  of  old  and  young  from  the  pulpits,  that  it  has 
become  like  an  article  of  faith,  of  which  no  one  must 
doubt." 

"And  yet  we  doubt  it. 
How  was  it  in  our  land  about  fifty  years  ago? 

Ignorance  prevailing  among  the  people  generally, 
and  with  its  customary  accompaniment  of  brutality  and 
superstition,  presented  a  most  sorrowful  picture.  From 
almost  every  farmhouse,  rose  the  steam  of  the  whiskv 


RESULTS    OF    THE    SWEDISH    MISSION.  265 

distilling  process,  spreading  its  rivulets  of  misery,  crime 
and  destruction  all  around.  The  popular  plays  or  sports 
were  often  coarse,  and  led  to  violence  and  scenes  of 
uproar  and  riot.  Great  masses  of  beggars  tramped 
through  the  land.  Temperance  was  ridiculed,  and  seri- 
ous piety  was  looked  upon  as  madness.  The  feeling 
consciousness  of  human  worth  was  all  shriveled  and 
shrunk  up;  and  a  low  and  mean  system  of  cringing  was 
kept  up  between  the  higher  and  lower  classes." 

CONTRAST. 

"But,"  asks  the  writer,  "how  is  it  now?" 

"A  well-ordered  school  instruction,  although  ham- 
pered and  checked  by  its  dependence  on  the  State- 
Church  ofificials,  yet  affording  good  instruction,  which 
has,  during  the  last  decades,  raised  our  people  to  a  state 
of  intelligence  and  elevation  of  manners.  The  thralldom 
of  superstititon  has  vanished  before  a  better  judgment 
and  knowledge  of  things  generally  sought  after  beyond 
the  instructions  imparted  in  the  schools.  Limits  have 
been  set  to  the  flood  of  whisky,  and  a  mighty  tem- 
perance movement  has  spread  its  blessings  all  over  the 
land,  counting  its  adherents,  active  and  passive,  by 
hundreds  of  thousands;  the  customary  drinking,  though 
not  yet  called  shameful,  as  it  ought  to  be,  is  no  longer 
looked  upon  as  praiseworthy  or  necessary.  The  plays  or 
sports  of  the  people  have,  in  a  great  measure,  changed 
with  the  times ;  carried  on  as  they  now  are  among  the 
temperance  folks,  could  not  have  been  thought  of  half 
a  century  ago.  The  people  have  woke  up  to  a  general 
interest  in  all  the  questions  of  the  day.  Public  benevo- 
lence has  advanced  with  giant  strides.  Temperance  is 
no  longer  a  subject  of  mockery,  except  by  the  thought- 
less and  vicious.  And,  say  what  you  will,  piety  has  in- 
creased and  advanced,  though  we  may  have  less  num- 
ber of 


266  THE    SWEDISH    BAPTISTS. 

MANUFACTURED      CHRISTIANS      ("FABRIKS 
KRISTNE") 

we  have  more  of  serious  faithful  men  of  deep  and  fixed 
convictions,  the  best  proof  of  which  comes  from  certain 
quarters  about  heretical  and  "sectarian  movements." 

P^or  abbreviation's  sake,  many  more  comparisons  in 
the  same  line  have  been  left  out.  In  closing,  the  writer 
of  the  article  adds:  "We  must  consider  who  they  are  that 
raise  the  cry  about  the  evil  times.  It  is  generally  those 
who  feel  their  churchly  position  threatened,  and,  in  con- 
sequence, also  their  temporalities.  But  especially  comes 
this  cry  from  those  State-Church  priests  who  neither  can 
nor  will  comprehend,  that  religion,  as  to  its  forms,  like 
everything  else,  is  subject  to  development;  and  that  the 
civil  power,  by  which  they,  in  ages  of  ignorance  and 
darkness,  have  kept  the  masses  under  control,  is  ill- 
suited  for  a  people  who  now  understand  that  Christ's 
'kingdom  is  not  of  this  world,' — a  doctrine  which  the 
priests  themselves  have  proclaimed." 

DIANA'S  SILVERSMITH'S  "CRAFT  IN 
DANGER." 

The  priests  who  thus  bewail  the  new  times,  like  the 
Ephesian  silversmiths  of  old,  "have,"  says  the  same 
writer,  "an  interest  at  stake  in  their  efforts  to  keep  up  the 
old,  as  foreseeing  only  damage  to  themselves  in  the  new 
order  of  things,  which,  in  spite  of  all  their  obstacles,  have 
broken  their  way  through." 

In  the  above  sentence  by  the  writer  referred  to,  we 
have,  so  far  as  priests  are  concerned,  a  sufficient  explana- 
tion for  all  their  persecutions,  and  their  opposition  to  all 
free  religion,  whether  orthodox  or  not,  makes  no  differ- 
ence. It  is  to  them  always  a  "bread  question."  whether 
they  attack  Baptists  or  Lutherans.  They  have  no  more 
sympathies  for  free  Lutherans  than  for  any  other  claim- 


RESULTS    OF    THE    SWEDISH    MISSION.  267 

ants  of  free  religion.  The  question  ever  uppermost  in 
their  minds  is,  Where  shall  we  get  our  bread  if  the 
state  should  stop  it,  and  tell  us  to  trust  God  for  it;  or 
where  shall  we  get  our  fine  clothes  if  the  sheep  refuse  to 
let  us  shear  them?  We  cannot  dig,  to  beg  we  are 
ashamed. 

TEMPERANCE  REFORM. 

The  Baptists  in  Sweden,  in  connection  with  other 
laborers,  have  done  a  great  work  for  the  promotion  of 
temperance,  a  reform  which  ever  had  its  bitterest  oppos- 
Ors  in  the  clergy  of  the  State  Church,  until  the  years  of 
1840  to  1850.  But  even  to  this  day  there  are  some  shame- 
less priests  who  advocate  the  cup  and  the  saloon.  Among 
such  is  Pastor  Janson  of  Sundbyberg,  near  Stockholm.  1 
should  not  have  mentioned  his  name  or  place  had  he  not 
published  a  pamphlet  in  favor  of  drinking,  wiiich  the  dis- 
tillers and  whiskey  dealers  do  their  best  to  circulate.  And 
recently,  at  the  close  of  an  installation  of  a  pastor  at 
Spanga  (Sponga),  arranged  by  the  same  Janson  as  Dean, 
a  large  company  was  invited  to  dinner  and  dance  at  the 
parsonage,  where  a  most  shameful  carousal  of  drunken- 
ness took  place. 

Had  such  a  thing  occurred  some  fifty  years  ago,  very 
few  would  have  made  any  remarks  about  it. 

The  above  is  from  Stockholm's  "Svenska  Morgon- 
blad"  and  Chicago's  "Nya  Wecko-Post,"  for  October  9. 
1895,  where  full  accounts  are  given. 

A  REVISED  BIBLE. 

Among  the  many  blessings  conferred  on  the  Swedish 
people  as  a  fruit  of  the  spiritual  progress  since  the  intro- 
duction of  Baptist  doctrines  may  be  recorded  the  late 
publication  of  a  verv  much  improved  translation  of  the 
Bible. 


268  THE    SWEDISH    BAPTISTS. 

This  great  work  would  in  all  probability,  judging 
from  what  had  been  done  during  these  last  hundred 
years,  not  been  finished  in  three  or  four  hundred  years 
more,  had  not  the  commissioners  been  stirred  up  or 
spurred  on  to  unwonted  activity  by  the  several  efforts  of 
private  translators  to  publish  new^  versions.  And  in  con- 
nection with  this,  I  will  say,  that  translators  of  the  Word 
of  God  in  Sweden,  whether  private  or  offtcial,  have  never 
met  with  any  opposition  or  prejudice  in  their  efforts  to 
give  their  countrymen  the  Bible  as  free  from  errors  as 
possible.  No  one  ever  seemed  to  have  venerated  the  im- 
perfectly translated  Swedish  Bible  any  more  for  being 

"The  old  fashioned  Bible, 
The  dear,  blessed  Bible, 
The  family  Bible, 
That  lay  on  the  stand." 

It  was  first  translated  in  the  year  1540,  not  from  the 
original  languages,  but  from  the  German  translation  of 
Luther,  and  not  revised  till  the  year  1703.  But,  being 
still  found  to  contain  many  obsolete  words  and  errors, 
the  king,  Gustavus  III.,  in  1771,  recommended  and  or- 
dered a  new  translation,  for  which  important  work,  after 
much  discussion  and  legislation  on  the  subject,  a  commit- 
tee called. 

THE  ROYAL  BIBLE  COMMISSION, 

was  appointed,  composed  of  the  most  learned  men  in 
Church  and  State  that  Sweden  could  produce.  It  con- 
sisted of  the  archbishop,  many  bishops,  lots  of  lectors  and 
professors,  the  chancellor  of  justice  and  secretary  of  the 
Royal  Academy  of  Science,  with  assistant  secretaries, 
clerks,  copyists,  etc.,  who  commenced  their  work  in  1773 
— the  end  of  which  no  one  of  them  evei  saw — but,  as 
one  by  one  of  this  learned  conclave  or  assembly  dropped 


RESULTS    OF    THE    SWEDISH    MISSION.  269 

off  and  was  gathered  to  his  fathers  or  mother  earth, 
others,  equally  or  more  learned,  took  their  places  in  this 
standing,  or  on  the  Bible,  sitting  committee,  till,  in  the 
year  1863,  or  ninety  years  afterwards,  they  had  succeeded 
in  producing  the  proof  sheets  of  the  five  books  of  Moses, 
and  some  two  or  three  proposed  translations  of  the  New 
Testament.  A  great  deal  of  the  labors  of  the  ancient  com- 
mittee were  rejected  by  the  more  modern. 

A  Dean  by  the  name  of  A.  Lignell,  in  the  year  1853, 
reviewed  their  united  labors,  and  spoke  of  them  in  a  sar- 
castic manner.  They  having  translated  the  words  "re- 
deeming the  times,"  etc.,  into  "buying  the  times,"  says, 
"They  certainly  seem  to  have  bought  the  time,  and  made 
a  good  bargain  of  it.'' 

In  the  old  translations  it  is  "conform  or  adapt  your- 
selves to  the  times,"  or,  in  other  words,  when  in  Rome, 
do  as  Rome  does.  This  error  has  been  very  much  rel- 
ished by  worldly-minded  people,  and  even  Christians  in 
favor  of  conformity  to  the  State  Church. 

The  Dean  says,  "that  in  the  commission  had  been 
sitting,  up  to  that  year,  no  less  than  eight  archbishops, 
ten  bishops,  twenty-four  professors  and  a  few  more  great 
men,  in  all,  forty-five  of  the  most  learned  men  of  the  king- 
dom, of  which,  with  reason,  much  might  have  been  ex- 
pected. They  had  then,  in  the  aggregate,  as  members  of 
the  Commission,  spent  four  hundred  and  fifty  years."  So 
that,  in  1878,  when  they  presented  the  work  for  the 
King's  approval,  carr>'ing  out  the  same  proportion,  five 
hundred  and  ninety  years  had  been  consumed  in  their 
efforts;  while  Luther,  with  a  few  devoted  helpers,  accom- 
plished his  translation  in  twelve  years;  and  the  English 
translation,  ordered  by  King  James  the  First,  published 
in  1611,  required  only  four  or  five  years. 

By  these  comparisons  it  will  plainly  be  seen  how 
little  interest  was  manifested  by  those  learned  men,  arch- 
bishops, bishops  and  professors,  in  presenting  to  their 
countrymen  an  improved  version  of  the  Word  of  God. 


270 


THE    SWEDISH    BAPTISTS. 


How  different,  and  with  what  greater  zeal  and  dis- 
patch do  the  same  men  work,  when  preparing  conventi- 
cle placards,  penal  codes  for  church  discipline,  regula- 
tions about  their  church  services,  dissenter  laws,  etc. 
Then  they  "redeem  the  times." 

Thus  it  is  shown  what  free  religion  may  accomplish 
in  reviving  even  a  dead  State  Church  Bible  Commission. 


SIMONY  OF  GUSTAVUS  III. 

It  is  a  remarkable  fact  that  the  Swedes  should  be  in- 
debted for  their  present  excellent  version  of  the  Bible  to 
a  free-thinking  and  dissolute  king,  an  admirer  of  Vol- 
taire, though  head  of  a  Lutheran  church.  A  king,  who, 
in  order  to  raise  money  for  his  lavish  expenses,  openly 
sold  clerical  benefices  or  church  livings  to  the  highest 
bidder,  regardless  of  the  qualifications  of  the  purchasers. 
The  transactions  were  carried  out  through  his  favorite, 
Elis  Schroderheim,  who,  as  Secretary  of  State,  also  pock- 
eted a  good  share.  Thus,  "Bishop  J.  Wingard,  in  Goth- 
enburg, secured  from  the  king  several  church  livings,  so 
that  at  his  death,  he  had  four  good  benefices  (pastorates) 
containing  eleven  parishes,"  which  gave  occasion  to  a 
sarcastic  ditty,  showing  how  these  prelates  were  not  satis- 
fied with  being  fishers  of  men,  but  of  whole  churches.* 

Bishop  H.  Schroderheim,  a  brother  to  the  King's 
favorite  boon  companion,  was  rewarded  with  no  less  than 
nine  benefices,  of  which  he  had  the  charge  and  the  in- 
come.** 

During  the  reign  of  the  same  king,  the  country  was 
flooded  with  whiskey  distilleries  and  grog  shops,  the  lat- 
ter "scattered  along  the  roads  close  to  one  another,  and 

♦The   ciuotation   in   this   sentence   is    from    "Bidrag   till    Sveriges 
Historia    efter    1T72."    by    A.    Fryxell,    pages   96,   97. 
**Hofberg's  Biographical  Lexicon. 


RESULTS    OF    THE    SWEDISH    MISSION.  27 1 

especially  near  the  churches,"  so  as  to  be  convenient  for 
the  worshippers. 

It  was  said  in  equivalent  words: 

When  the  farmer  gets  his  drink, 
Then  in  spirit  he  can  think, 

or,  literally,  according  to  the  Swedish, 

"When  the  farmer  gets  a  drink, 
His  gift  of  thought  becomes  deep." 


SIGNIFICANT  FACTS  AND  FIGURES. 


From  what  has  previously  been  written,  it  has  been 
shown  that  fifty  years  ago  there  was  a  shaking  up  of  dry 
bones  in  the  valley,  significant  of  the  Lord's  plans  of  rais- 
ing up  from  the  dead,  "an  exceeding  great  army"  of 
evangelical  Christians,  Baptists,  Methodists  and  Luther- 
ans— the  latter  divided  into  two  parties  of  Free  and  State 
Church  principles. 


272  THE    SWEDISH    BAPTISTS. 

ANNUAL  PROGRESS  OF  BAPTIST  CHURCHES 

with   the    number    of    members  and    Sunday-School 
pupils  in  Sweden,  from  1855  to  1896,  was  as  follows: 


Year. 

Churches. 

Members. 

S.  S.  Pupils. 

.1855 

9 

476 

1856 

21 

986 

339 

1857 

45 

2,105 

502 

1858 

69 

3.487 

860 

1859 

96 

4.3 1 1 

1,007 

i860 

125 

4,930 

673 

1861 

150 

4,873 

No  report 

1862 

161 

5,.S44 

1,295 

1863 

171 

6,172 

1,706 

1864 

172 

6,411 

2.098 

1865 

176 

6,606 

1,457 

1866 

183 

6,877 

1,719 

1867 

191 

7,478 

1,731 

1868 

201 

7,902 

2,052 

1869 

207 

8,120 

2,896 

1870 

217 

8,617 

4,450 

1871 

219 

8,780 

6,073 

■  1872 

221 

9,336 

8,684 

1873 

222 

9,678 

10,533 

1874 

225 

10,160 

13,479 

1875 

234 

10,490 

16,183 

1876 

242 

11,645 

17,383 

1877 

253 

13,773 

17,769 

1878 

271 

16,467 

17,090 

1879 

300 

18,928 

16,336 

1880 

303 

19,297 

14,776 

1881 

314 

19,666 

16,751 

1882 

331 

22,891 

18,564 

1883 

371 

25,277 

23,310 

RESULTS    OF    THE    SWEDISFI    MISSION.  273 

ANNUAL  PROGRESS  OF  BAPTIST  CHURCHES     (Coiuinued). 


Year. 

Churches. 

Members. 

S.  S.  Pupils. 

1884 

39S 

27,135 

24,929 

1885 

434 

28,766 

27,581 

1886 

460 

31,062 

30,882 

1887 

473 

31,849 

31,273 

1888 

497 

32,305 

32,765 

1889 

516 

33,479 

32,266 

1890 

524 

34,814 

33,825 

1891 

539 

36,713 

35,935 

1892 

539 

36,585 

37,808 

1893 

550 

37,291 

38,800 

1894 

555 

37,601 

39,800 

1895 

555 

38,094 

40,924 

REFLECTIONS. 


The  greatest  increase  of  members  was  from  1881  to 
1882,  when  3,325  were  added,  nearly  16^  per  cent. 

The  greatest  increase  of  Sunday-school  pupils  was 
from  1882  to  1883,  when  4,746  were  added,  or  25  2-3  per 
cent. 

Assuming  that  in  Septeml^er  this  year,  at  the  celebra- 
tion of  the  Jubilee,  there  should  be  40,000  Baptists  in 
Sweden ;  then  the  increase  during  the  fifty  years  past  has 
been  770  per  annum. 

The  additions  to  the  Sunday-schools  during  the  last 
forty  years  have  been  still  more  wonderful,  averaging 
1,066  scholars  per  annum. 


274 


THE    SWEDISH    BAPTISTS. 


STATISTICS  OF  THE  BAPTISTS  IN  SWEDEN. 
Report  of  Nineteen  Associations  for  1896. 


Churches   562 

Members    38,321 

Pastors  and  Preachers 599 

Pupils  in  Sunday-schools 43.007 

Teachers  in  Sunday-schools 3,266 

Baptisms  by  Baptist  Churches 1,916 

Members  received  on  experience,  but  baptized 

bv  Pedobaptists   103 

Received  by  letters*   1,888 

Dismissed  by  letters i  ,954 

Of  the  dismissed,  to  America 165 

Meeting  houses   321 

Valued  at $661,084 

Mortgaged  for   $203,884 

Meeting  houses  built  in  1896 14 

Valued  at $27,000 

Contributions  in  all $126,630 

Receipts  for  Foreign  Missions  in  Spain,  Rus- 
sia, Africa  and  China $3,667 

Expenses  for  said  Missions** $4,280 

*How  many  from  America  is  not  stated. 

**0f  the  expenses    the  Missionary  ITnion  contributed  $540. 


RESULTS    OF    THE    SWEDISH    MISSION.  275 


STATISTICS  OF  SWEDISH  BAPTISTS    IN    THE 
UNITED   STATES. 

Report  of  Thirteen  Conferences  for  1896. 

Churches   280 

Members    18,902 

Baptisms    i  ,348 

Pastors  and  Preachers   235 

Pupils  in  Sunday-schools 13,467 

Sunday-school  Teachers,  about    1,600 

Meeting  houses  183 

Valued  at $677,824 

Mortgaged  for   $150,149 

Contributions  in  all   $194,972 

Of  which  to  Home  Missions* $5,429 

Foreign  Missions $6,421 

Amer.  Bapt.  Publ.  Soc $647 

'*           "       The  General  Conference $638 

Or  in  all  for  only  four  classes  of  recorded  be- 
nevolence       $13,135 

♦That  is  to  the  American  Baptist  Home  Mission  Society. 


276  THE    SWEDISH    BAPTISTS. 

COMPARATIVE  FACTS. 

Owing  to  the  better  circumstances  in  life  by  which 
the  Swedish- American  Baptists  are  favored  above  their 
brethren  in  Sweden  they  have  been  enabled,  though  not 
half  so  numerous,  to  pay  considerably  more  for  the  four 
specified  classes  of  benevolence,  and  for  contributions,  in 
all  $68,342  more — showing  a  per  capita  of  contributions 
of  $10.68  in  America  and  $3.11  in  Sweden. 

FREE   FIELDS   FAVORABLE   TO   BAPTIST 
GROWTH. 


Assuming  the  number  of  Swedes  in  America  to  be 
about  1,200,000,  and  in  Sweden  5,000,000,  it  will  appear 
that  in  America  is  one  Swedish  Baptist  out  of  every  sixty- 
three  Swedes,  while  in  Sweden  it  is  only  one  out  of 
every  131  of  the  people,  or  only  half  as  many  in  propor- 
tion to  population  as  in  this  country ;  showing  that  where 
people  are  free  from  State  Church  constraints  and  other 
disqualifying  conditions  they  are  much  more  inclined  to 
receive  Gospel  doctrines  and  obey  Christ's  commands. 

It  is  probable  that  14,000  Swedish  Baptists  have 
united  with  American  Baptist  churches,  thus  bringing  up 
the  total  in  Sweden  and  America  to  about  70,000,  mak- 
ing an  average  gain  since  1848  of  1,400  per  year  to  the 
Baptist  denomination.* 

How  many  thousands  during  the  half  century  have 
received  calls  to  "come  up  higher,"  and  moved  into  the 
Baptist  home  and  mansions  above  is,  of  course,  beyond 
computation,  but  may  be  estimated  at  10,000. 

During  the  year  1896  the  number  of  deaths  were  420 
in  Sweden  and  169  in  America. 


*This  estimate  is  based  on  the  Home  Mission  Society's  supposi- 
tion that  there  are  as  many  Germans  in  the  American  as  in  the 
GeTman  churches.  See  their  condensed  report  for  18f)G-97.  I  deduct 
from  that  estimate  5,000  less  of  Swedes  In  the  American  churches, 


RESULTS    OF    THE    SWEDISH    li^SSION. 


277 


Before  proceeding  with  the  review  of  the  results  of 
the  Swedish  Mission  it  may  be  of  great  interest,  espe- 
cially for  the  future,  as  a  source  of  reference  to  insert  in 
these  pages,  from  "The  Home  Mission  Monthly"  for 
November,  1897. 

A    RECORD    OF    BAPTIST    MISSION     WORK 

AMONG    THE  SCANDINAVIANS    OF    THE 

UNITED  STATES. 

By  W.  M.  Haigh     D.  D.* 

"Among  the  various  nationalities  composing  the  im- 
mense tide  of  immigration  which  in  these  recent  years  has 
swejit  over  our  shores,  some  of  the  most  interesting  and 
important  are  those  which  pass  under  the  general  name 
of  Scandinavians,  representing  the  people  from  the  King- 
doms of  Denmark,  Sweden  and  Norway,  with  a  small 
contingent  from  Iceland.  Whatever  may  be  said  about 
the  undesirability  of  certain  classes  of  immigrants,  it  is 
acknowledged  on  all  hands  that  these  people  are  among 
the  most  desirable  of  all  those  who  come  to  us.  They  are 
near  of  kin  to  the  fathers  of  the  country;  and,  indeed, 
their  fathers  sighted  this  land,  and  antedated  in  their  bold 
exploitations  the  coming  of  Columbus.  They  have  a 
noble  history.  The  names  of  their  distinguished  men  in 
government,  in  war,  in  peace,  in  discovery  and  travel,  in 
science  and  religion,  stand  high  on  the  roll  of  honor,  and 
indicate  the  blood  and  temper  and  promise  of  the  people 
whom  they  represent.  Trained  to  simple  habits,  accus- 
tomed to  a  severe  climate,  they  are  hardy,  industrious, 
thrifty,  not  afraid  of  hard  work,  but  know  how  to  sub- 
due both  land  and  sea  in  pursuit  of  their  ends.  They  are 
eminently  domestic,  loving  home  and  family,  accus- 
tomed to  and  honoring  government  and  law;  they  are  in- 
telligent, with  a  minimum  of  illiterate  among  them,  and 
seeking  the  best  education  for  their  children.     They  are 

•This  eminently  useful  and  highly  honored  servant  of  God.  received  on  the 
first  of  January,  ISnS,  a  call  froni  his  Master  to  "come  up  higher,"  and  in 
two  hours  after  the  call  "he  was  not,"  for  God  took  him. 


278  THE    SWEDISH    BAPTISTS. 

Protestant  through  and  through.  As  one  of  their  repre- 
sentatives writes,  "No  foreigners  have  ever  passed 
through  Castle  Garden  who  are  more  free  from  the  taint 
of  Romanism  than  are  the  immigrants  from  Sweden  and 
Norway.""  They  easily  and  rapidly  assimilate  to  the 
country  of  their  adoption,  identify  themselves  with  all  its 
interests,  take  their  share  of  its  burdens,  avail  themselves 
of  its  privileges;  and  in  the  pulpit,  in  legislative  halls,  in 
schools  and  colleges  and  universities,  occupy  a  distin- 
guished place.  In  the  great  struggle  a  generation  ago 
they  shed  their  blood  as  freely  as  the  native  born,  and  my 
own  heart  was  stirred  to  admiration  and  love,  as  in  my 
own  regiment  I  saw  them  die  for  a  country  whose  lan- 
guage they  could  scarcely  utter. 

"Of  these  remarkable  people  there  have  come  among 
us,  according  to  the  census  of  i8yo,  933,249  who,  with 
their  families,  according  to  the  ordinary  method  of  reck- 
oning, make  up  a  population  of  at  least  2,250,000,  being 
of  Swedes  1,220,000,  Norwegians  700,000,  and  of  Danes, 
330,000.  This  vast  number  is  below  rather  than  above 
the  exact  facts,  inasmuch  as  it  makes  no  allowance  for 
the  immigration  since  1890,  which,  though  considerable, 
has  not  been  as  large  as  between  1880  and  1890,  when  the 
increase  was  something  like  145  per  cent. 

"Most  naturally  these  people  have  gravitated  toward 
the  agricultural  regions  and  industrial  centres  of  the 
country.  The  largest  masses  are  to  be  found  in  the  great 
Mississip])i  and  Missouri  valleys.  In  the  following  list 
of  fourteen  States,  we  can  see  where  their  numbers  are 
largest: 

Minnesota 538,037  North  Dakota 85,540 

Illinois 322,342  South  Dakota.  ..  .  78,340 

Wisconsin  249,345  Pennsylvania  ....  58,985 

Iowa 182,182  Massachusetts  .  .  .  56,637 

Nebraska 115-852  CaHfornia 55>972 

New  York 108,175  Kansas  55-045 

Michigan   103,740  Was'hington 53.532 


RESULTS    OF    THE    SWEDISH    MISSION.  279 

"Then  follow,  with  constantly  diniinishint;-  numbers, 
Utah,  Colorado,  Connecticut,  New  Jersey,  Missouri,  Ore- 
g-on,  Texas,  Ohio,  etc. 

"The  mechanical  skill  of  the  Scandinavians,  Swedes 
especially,  leads  many  of  them  into  the  manufacturing 
and  industrial  centres,  so  that  they  form  an  important 
element  in  the  railroad,  furniture  and  construction  works 
of  many  cities,  as,  for  example,  in — 

Chicago 182,135     New  York 25,347 

Minneapolis.....  83,910  San  Francisco...  .  16,908 
Brooklyn   40,1 11      Boston   1 1,567 

and  equal,  and,  sometimes,  larger  numbers  in  cities  of 
less  size,  as  St.  Paul,  Omaha,  Worcester,  Duluth  and 
Denver. 

"Among  these  interesting  people  the  Lord  has 
opened  a  wide  and  effectual  door  for  preaching  the 
Gospel. 


THE    SINCERITY    AND     DEPTH    OF    THEIR 
EVANGELICAL  CONVICTIONS. 

Trained  up  in  the  cold  and  rigid  orthodoxy  of  a  State 
church,  the  Gospel  of  the  crucified  and  Hving  Christ 
comes  to  them  with  the  vividness  of  a  direct  revelation. 
They  pass  literally  out  of  the  kingdom  of  darkness  into 
the  Kingdom  of  God's  dear  Son,  and  the  completeness 
of  the  transformation  and  the  joy  of  the  new  life  fill  them 
with  a  wonder  and  delight,  which  even  time  does  not 
pale  or  wither.  The  memory  of  what  Christ  has  done  for 
them  seems  to  remain  fresh  and  vivid  as  the  years  go  by, 
and.  like  Paul,  they  cannot  ider  to  the  time  of  their  con- 
version without  profound  emotions  of  penitence  and  love. 


280  THE    SWEDISH    BAPTISTS. 

THE    SWEDE    AND    DANO-NORWEGIAN    DE- 
PARTMENTS OF  THE  DIVINITY  SCHOOLS. 

"One  of  the  most  important  aids  in  preparing  our 
missionaries  for  tliework  is  the  theological  semmary.  This 
department  was  opened  in  1872,  with  Rev.  John  A.  Ed- 
gren  as  instructor.  In  1881  Rev.  N.  P.  Jensen,  a  Danish 
minister,  was  appointed  to  assist  him.  When  the  Union 
Seminary  became  a  part  of  the  University  of  Chicago, 
the  Swede  department  and  the  Dano-Norwegian  depart- 
ment became  parts  of  the  Divinity  School.  Under  the 
leadership  of  Professor  Edgren,  129  students  had  been 
connected  with  the  classes,  89  of  whom  had  gone  out  into 
the  work,  some  from  a  full  course,  some  from  a  special 
course.  During  the  last  eight  years  fifty-nine  students 
have  graduated.  Of  these  are  three  missionaries,  one 
in  Assam  and  two  in  China.  During  the  same  time  fif- 
teen students  in  the  lower  classes  have  gone  out  and  are 
now  working  as  pastors  or  preachers.  The  present  num- 
ber is  thirty.  Rev.  Carl  Lagergren  is  dean  of  the  Swe- 
dish department,  with  Profs.  O.  Hedeen  and  Wm.  A. 
Peterson  as  assistants. 

"In  the  Dano-Norwegian  department  the  attendance 
was  quite  small  up  to  the  time  of  the  formation  of  the 
department  in  1884.  Only  six  are  now  ministers.  Three 
or  four  more  who  for  one  school  year  or  less  visited  the. 
school.  But  from  the  year  1884,  103  young  men  have 
either  fully  or  partly  received  their  education  here. 
There  are  at  present  twenty- two  students.  From  this 
seminary  there  has  come  a  stream  of  blessings  to  Danish 
and  Nonvegian  Baptist  churches.  The  dean  is  Rev.  H. 
Gunderson,  and  Prof.  C.  J.  Olson  and  Prof.  N.  I.  Lau- 
dahl  are  his  assistants." 

In  reviewing  the  above  articles,  parts  of  which  are 
only  here  inserted,  the  editor  of  "The  Home  Mission 
Monthly"  says:  "A  people  in  whom  such  qualities  as 
these  prevail,  no  matter  what  their  language  or  material 
surroundings,  are  a  people  whom  the  Lord  delights  to 


RESULTS    OF    THE    SWEDISH    MISSION.  281 

hear  and  promises  to  bless,  while  they  also  secure  tht 
sympathy  and  aid  of  earnest  and  consecrated  hearts 
everywhere.  It  is  impossible  to  resist  the  earnest  en- 
treaty of  such  spirits,  and  the  Home  Mission  Society, 
even  when  pressed  above  measure,  has  found  itself  some- 
times unable  to  turn  away  importunities  so  manifestly 
supported  by  the  blessing-  of  (rod  and  the  sacrifices  of  the 
supi)liants.  In  this  way  the  one  Scandinavian  missionary 
in  Illinois,  1848;  the  one  Swede  missionary  in  Illinois, 
1853,  and  the  one  in  Minnesota,  1854,  have  become  the 
149  missionaries  of  1897." 

In  the  same  article,  which  all  readers  are  advised  to 
procure  in  its  entireness,  is  found  statistical  accounts 
of  both  the  Swede  and  Dano- Norwegian  conferences,  in 
the  different  States,  from  which  it  appears  that  the  lat- 
ter Iiad  collectively  as  follows: 

Churches    70 

Pastors   56 

Members 4,587 

Church   property $105,300 

Contributions  27,909 


On   the   following-  page  will   be  resumed   the  review 
and  results  of  the  mission  in  Sweden. 


282  THE    SWEDISH    BAPTISTS. 

SUNDAY  SCHOOLS. 

In  the  year  1857  Brother  Wiberg  reported  to  the 
American  Baptist  Pubhcation  Society  a  full  statement  of 
the  Mission  up  to  January  ist  of  that  year,  giving  the 
names  of  the  pastors,  the  places  where  the  churches  were 
located,  the  number  of  members,  and  the  number  of  the 
baptized.  In  addition  to  that  statement,  he  reported  the 
formation  of  eight  Sunday  Schools,  having  339  scholars. 

To  the  Baptists  belong  the  honor  of  having  perma- 
nently organized  the  first  Sunday  Schools  in  Sweden. 
For,  when  Brother  Wiberg  arrived  there  during  the  lat- 
ter part  of  1855,  he  reported  that  there  was  not  one  Sun- 
day School  in  the  whole  country.* 

By  late  researches  I  have  found  that  Mr.  Roentgen, 
pastor  of  the  Moravians  at  Gothenburg,  started  a  Sun- 
day School  in  1847  of  70  children.  Probably  soon  stopped 
by  opposition  of  the  priests. 


SUNDAY  SCHOOL  WORK  IN  SWEDEN. 


It  is  estimated  that  200,000  pupils  attended  the  dif- 
ferent Christian  Associations  in  1895,  having  15,000 
teachers,  in  a  country  where  oiily  fifty  years  ago  not  a 
Sunday  School  was  found.  Another  cause  for  admira- 
tion and  praise. 

A  glance  at  the  columns  of  yearly  growth  will  show 
how,  from  the  small  beginning  of  pupils  in  1856,  they 
have  outgrown  in  numbers  the  membership  of  the 
churches. 


*See  the  July  number  of  the  Baptist  Family  Magazine  for  1S37. 

Per  Palmquist,  the  father  of  Swedish  Sunday  Schools,  had, 
however,  opened  his  private  home  for  Sunday  instruction  to  chil- 
dren at  Christmas,  1851.  About  which,  see  "Evangelical  Christen- 
dom" for  1852,  page  252.     Possibly,  it  may  not  have  continued. 


RESULTS    OF    THE    SWEDISH    MISSION. 


283 


Tlic  number  of  Sunday  School  teacliers  was  not  re- 
ported until  1863,  from  which  time  they  have  been  num- 
erous enough  to  average  one  to  every  twelve  or  thirteen 
pupils. 


BAPTISMS 

have  not  been  recorded  for  every  year,  as  all  the  net  ad- 
ditions to  the  churches,  with  few  exceptions,  have  been 
by  baptisms. 

To  what  extent  Christian  baptism,  in  accordance 
with  the  New  Testament,  is  observed  among  the  other 
free-church  denominations  in  Sweden,  may  be  under- 
stood from  the  fact,  that,  during  the  year  1896,  no  less 
than  103  believers  were  received  in  the  Baptist  churches, 
who  had  previously  been  baptized  by  Lutherans  or  Meth- 
odists. 

The  table  on  the  following  page  has  been  worked  out 
from  various  sources,  and  may  be  of  some  purpose 
in  future  reviews.  Collectively,  the  percentages  may  also 
be  ascertained  from  the  Baptist  Year  Book. 


2^4 


THE    SWEDISH    BAPT^iTS. 


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RESULTS    OF    THE    SWEDISH    MISSION.  285 

ADDITIONAL    STATISTICS. 

Owing  to  the  unexpected  delay  in  publishing  this 
history  the  readers  will  have  the  benefit  of  receiving  the 
statistics  of  the  Swedish  Uaptist  churches  up  to  date,  or 
for  the  year  1897,  as  published  during  the  month  of 
April. 

LAST  REPORT  FROM  SWEDEN. 

Churches    564 

Members  39>  1 33 

Pastors  and  Preachers 703 

Meeting  houses 341 

Sunday  school  children 43>905 

Contributions  in  all $141,620 

In  Stockholm's  six  churches  were  3.659  members. 

LAST  REPORT  FROM  THIS  COUNTRY. 

Churches  294 

Members  19,402 

Pastors  and  Preachers 248 

Meeting  houses 205 

Pupils  in  Sunday  schools 13,666 

Value  ot  church  property    $730,196 

Mortgaged  for 155435 

Contributions  in  all 206,265 

Thereof  to  The  Missionary  Union 4,916 

"  W.  B.  F.  Mission  Society 798 

"        "  other  foreign  missions 573 

"        "  Am.  Bpt.  Home  Missions 2,491 

"        "  W.  B.  Home  Mission  Society 660 

"        "  other  home  missions 3>29i 

"        "  Am.  Bpt.  Pbl.  Society .  505 

Thus,  for  home  and  foreign  missions 13,234 

Observe. — For  comparison  with  the  previous  year  the 
reader  is  referred  to  pages  274  and  275. 


286  THE    SWEDISH    BAPTISTS. 

DECENNIAL  ADDITIONS. 

The  annual  net  additions  to  the  Baptist  churches  in 
Sweden  have,  since  1890,  fallen  off  very  much,  in  com- 
parison with  the  increase  of  the  two  previous  decades. 
Thus ; 


Period  1850-60,  both  included,  5  years,  average. 
Period  1861-70,  both  included,  10  years,  average. 
Period  1871-80,  both  included,  10  years,  average. 
Period  1881-90,  both  included,  10  years,  average. 
Period  1891-96,  both  included,  6  years,  average. 

CHURCHES  AND  PREACHERS. 


789 

374 

1,052 

1,515 
276 


Pastors  and  preachers  were  not  regularly  reported  as 
to  numbers  until  1882,  from  which  year  they  have  always 
in  the  aggregate  been  more  numerous  than  the  churches. 
The  report  for  1895  gives  the  number  of  preachers  as  655, 
being  one  hundred  more  than  the  churches.  The  dis- 
parity among  the  nineteen  different  associations  is  very 
striking.  Thus,  while  six  or  seven  associations  report 
churches  and  preachers  about  alike  in  number,  others  re- 
port nearly  two  to  three  times  as  many  churches  as 
preachers,  and  four  of  the  associations  report  for  147 
churches  no  less  than  237  preachers. 

LETTERS  OF  DISMISSION  "TO  AMERICA" 

have  thus  far,  contrary  to  Baptist  polity  and  better 
customs,  been  given  to  emigrants  in  conformity  to 
the  State  Church,  wdiich  has  no  interest  in  its  members 
after  leaving  the  shores  of  Sweden.  Accounts  of  such 
dismissals  commenced  to  be  reported  in  1869,  when  the 
number  was  244,  which  has  increased,  except  during 
years  of  panic  in  this  country,  to  679  in  1892,  or  in  twen- 
ty-three years,  7,008  Baptists. 


RESULTS    OF    THE    SWEDISH    MISSION.  287 

SCATTERED  SHEEP  WITHOUT  A  PASTOR. 

What  becomes  of  them  is  a  problem,  for  the  Swedish 
Baptist  churches  in  this  land  do  not  admit  in  their  re- 
ports anything  like  corresponding  receptions.  It  is  not 
probable  that  any  great  number  of  them  are  received  in 
the  American  churches;  consequently,  there  is  great  fear 
that  some  of  them  who  come  to  the  many  thousands  of 
places  where  there  are  no  Baptist  churches,  scatter  in 
some  way  or  other,  till  oppportunities  may  offer  for  a 
proper  church  life. 

EDUCATION  FOR  THE  MINISTRY 

was  very  early  considered  as  of  great  importance.  Dur- 
ing the  meetings  of  the  Conference,  held  at  Stockholm 
in  1896,  the  beloved  and  well-known  Colonel  K.  O. 
Broady,  president  of  the  Theological  Seminary,  under 
whose  leadership  the  institution  was  opened  in  1866,  re- 
ported that  in  the  meantime  298  preachers  had  graduated 
from  the  school,  of  which  number  51  had  gone  to  this 
country;  5  to  Norway;  3  to  Spain;  i  to  Africa;  3  to 
China;  3  to  Russia  and  Finland;  the  rest  have  remained 
in  Sweden. 

During  the  same  year,  36  students  had  received  free 
instruction;  of  which  number  12  were  prepared  to  go 
forth  to  new  fields  of  labor,  in  home  or  foreign  missions. 

The  expenses  during  the  year  had  been  $4,487,  and 
receipts  to  the  same  amount. 

The  real  estate  value  of  the  building  was  $21,300, 
mortgaged  for  $2,700. 

The  professors  who  had  assisted  Col.  Broady  were 
Adolph  Drake,  C.  E.  Benander,  J.  Cederoth,  with  assist- 
ant teachers  K.  A.  Vinell  and  A.  Lindstrom,  the  first  for 
studies  in  physiology  and  chemistry  and  the  latter  in- 
structing in  singing. 

During  the  early  years  of  the  seminary  Dr.  J.  A. 
Edgren  was  the  co-laborer  of  President  Broady. 


288  THE    SWEDISH    BAPTISTS. 

COMPARATIVE  BLESSINGS. 

In  comparison  with  the  work  done  among  the  Ger- 
mans and  Danes  in  Europe  or  America,  it  will  appear 
how  wonderfully  God  has  blessed  the  Swedes.  In  Ger- 
many, where  the  Baptist  work  commenced  in  1854,  out 
of  a  population  six  times  greater  than  that  of  Sweden 
there  were,  according  to  the  Handbook  of  1897-98,  34,- 
187  members,*  against  38,321  in  Sweden.  And  the  con- 
tributions were  $2,598  more  in  poor  Sweden  than  in  Ger- 
many. 

And  in  this  country,  where  the  Germans  also  out- 
number the  Swedes  in  the  same  ratio,  we  find  that,  after 
a  period  of  fifty-six  years,  the  membership  was  only  about 
2,100  more  than  that  of  the  Swedish  churches,  the  first  of 
which  was  not  organized  till  1852;  and  until  1867  there 
were  not  more  than  nine  in  number,  whereas,  in  1854,  the 
German  Baptists  had  already  twenty-three  churches,  the 
first  having  been  organized  in  the  year  1840,  and  the  first 
in  New  York  City  in  1847. 

The  Germans  had,  moreover,  the  advantage  of  hav- 
ing men  trained  for  the  ministry  at  Rochester  as  early  as 
1858,  while  such  advantages,  even  on  a  small  scale,  were 
not  enjoyed  by  the  Swedes  till  1870,  at  Chicago. 

DANO-NORWEGIAN   BAPTISTS    IN   AMERICA. 

Although  the  Danes  and  Norwegians  are  nearly  as 
numerous  as  the  Swedes,  and  a  Norwegian  church  was 
organized  in  Illinois  in  1848,  several  years  before  any 
Swedish  Baptist  church  existed,  yet  it  must  be  noticed 
with  wonder  how  comparatively  small  results  have 
crowned  their  efforts. 

This  year,  1898,  is  also  to  them  a  year  of  jubilee. 

*That  number,  however,  includes  the  Baptists  in  seven  other 
countries,  viz.,  Holland,  Switzerland,  Poland,  Hunprary,  Roumania, 
Bulgaxia  and  Ga,licia, 


RESULTS    OP    THE    SWEDISH    MISSION.  280 

THE  BAPTISTS  IN  DENMARK. 

God's  work  of  enlightening  the  Danes  commenced 
in  1839,  or  only  five  years  after  the  work  at  Hamburg. 

On  the  coronation  day  of  King  Christian  \  III.,  Oc- 
tober 31st  of  that  year,  the  first  Baptist  church  was  or- 
ganized at  Copenhagen. 

The  Danish  brethren  were  assisted  by  the  Baptists 
both  of  England,  the  United  States  and  Germany.  In 
1840,  July  28th,  ten  converts  were  baptized  by  Brother 
Oncken,  and  violent  persecutions  arose  in  consequence 
against  the  feeble  church.  Their  pastor,  Munster,  was 
sentenced  to  banishment,  and  was  in  prison  two  years 
out  of  the  five,  while  he  served  them.  Owing  to  the  per- 
secutions several  petitions  from  foreign  lands  were  sent 
to  King  Christian,  one  of  them  being  signed  by  Queen 
Victoria,  beseeching  the  king  to  ameliorate  the  sufferings 
of  the  Baptists,  which,  however,  proved  as  unavailing  as 
the  petitions  to  the  Queen  Regent  of  Spain  in  behalf  of 
Miss  Evangelina  Cisneros,  or  to  King  Oscar  I.  of  Swe- 
den in  behalf  of  the  banished  Baptist  preacher,  F.  O. 
X^elson. 

OVERTURNING  OF  ROYALTY. 

Fortunately  for  the  cause  of  God  and  his  people,  the 
revolution  of  1848  touched  the  royalty  of  Denmark  as 
well  as  other  despotic  kingdoms  and  the  popedom  of 
Italy.  As  a  consequence.  King  Frederick  VTL,  to  save 
his  life  and  crown,  was  compelled  to  grant  a  new  consti- 
tution, which  should  contain  religious  toleration,  thus 
showing  that  when  the  people  have  their  way  religion  be- 
comes free;  and,  furthermore,  that  it  is  only  royal  rulers, 
wealthy  noblemen  and  aristocrats,  who,  under  the  sway 
of  popes  and  priests,  for  political  purposes,  kindle  the 
fires  of  inquisitions  and  persecutions  and  keep  them  blaz- 
ing and  burning  till  God  says 


2gC) 


THE    SWEDISH    BAPTISTS. 


"I  WILL  OVERTURN,  OVERTURN,  OVERTURN 
IT." 

Thus,  "by  terrible  things  in  righteousness,"  did  the 
Lord  answer  his  people's  prayers,  and  taught  the  Euro- 
pean rulers  the  necessary  lesson  that  they  were  but  men. 

Many  instances  could  be  given  to  prove  that  when  a 
people  are  left  to  carry  out  their  better  instincts  of  right, 
unmtiuenced  by  priests  or  priestly  rulers,  they  generally 
manifest  principles  of  toleration.  Thus,  Count  A.  De 
Gurowski,  says  of  some  persecuted  dissenters  in  Russia, 
after  speaking  in  high  terms  of  their  views  and  their  lives, 
that  "Dispersed  and  scattered  through  the  empire  they 
find  the  people  more  tolerant  towards  them  than  the 
Government."* 

In  Sweden,  wherever  the  people  gather  in  political 
conventions  (Juntos)  and  set  up  their  platforms,  religious 
liberty  is  generally  demanded  as  one  of  the  first  things  in 
the  articles.  No  government  platform  in  Sweden  has  yet 
contained  any  sound  plank  on  that  subject.** 

It  was  when  the  people  wrested  this  country  from  its 
royal  rulers  that  liberty,  religious  as  well  as  civil,  for  the 
first  time  in  the  world's  history  became  a  fact. 

Herod,  we  all  know,  was  a  bad  man,  but  would  have 
been  still  worse  had  he  not  feared  the  people. 

"BEWARE  OF  DOGS." 

Whenever  we  read  of  violence  done  to  Christians  by 
mobs,  it  is  when  "certain  lewd  fellows  of  the  baser  sort," 
who,  forgetting  their  nobler  manhood,  allow  themselves 
to  degenerate  into  canine  characters  and  become  a  State 
clergy's  dogs  to  be  by  unbelieving  priests,  "moved  with 
envy,"  set  upon  unoffending  believers,  to  bark  at,  bite 
and  tear  them,  and  thereby,  according  to  well*planned 

♦"Russia  as  It  Is,"  page  136. 
**An   exception   occurred   in   the  Constitution    of   1809,    unheeded 
and  ignored  by  all  kings  from  that  time. 


RESULTS    OF    THE    SWEDISH    MISSION.  29 1 

priestly  programs,  attracting  turbulent  multitudes,  and 
then,  as  at  Thessalonica,  bring  the  Christians  "unto  the 
rulers  of  the  city,  crying,  These  that  have  turned  the 
world  upside  down,  are  come  hither  also." 

Many  such  spectacles  have  occurred  in  Sweden  as 
well  as  in  most  countries  where  Christianity  has  been  in- 
troduced, wherefore,  probably  the  injunction  of  Paul,  to 
"beware  of  dogs." 

YEAR  OF  JUBILEE  IN  DENMARK. 

The  jubilee  of  the  Danish  Baptists  was  celebrated  in 
1889  on  the  30th  and  31st  of  October.  At  that  time  they 
reported  having  21  churches,  17  houses  of  worship  and 
2,626  members;  of  these,  500  were  members  of  the 
Church  at  Copenhagen. 

At  present,  according  to  the  Handbook  of  1897-98, 
there  are  in  Denmark  3,449  members,  27  churches  and 
70  preachers.  Allowing  that  the  inhabitants  of  Denmark 
are  not  half  as  many  as  in  Sweden,  the  disparity  is  still 
striking,  when  contemplating  what  God  has  done  for  the 
latter  country.  In  all  such  cases  no  other  cause  can  be 
given  than  that 

"God  moves  in  a  mysterious  way, 
His  wonders  to  perform." 
He  makes  the  kings  of  earth  obey, 
And  rides  on  revolution's  storm. 


SMALL  COST  OF  THE  SWEDISH  MISSION. 

Referring  to  the  Handbook  of  1897-98,  we  find  that 
the  number  of  members  of  all  the  churches,  supported 
wholly  or  in  part,  by  the  Missionary  Union,  amounted  to 
199,886,  of  which  number  the  members  of  the  Swedish 
churches  were  nearly  twenty  per  cent.,  or  one-fifth;  and 


2^2 


THE    SWEDISH    BAPTISTS. 


that  all  the  churches  more  or  less  supported  were  1,817 — 
thirty-two  per  cent.,  or  one^third  of  which,  were  Swedish 
churches;  whereas,  it  is  probable  that  no  more  than  two 
per  cent,  of  the  yearly  income  of  the  Missionary  Union 
has  ever  been  appropriated  to  the  Swedish  Mission.  For 
the  years  1897  and  1898  only  one  and  one-half  per  cent, 
of  the  income  was  granted,  or  $8,414.  This  sum  is  $3,436 
less  than  what  the  Swedish  Baptists  in  the  United  States 
paid  to  Home  and  P'oreign  Missions  during  1896. 

To  the  mission  in  France,  which  reports  only  2,115 
members,  was  appropriated  for  the  same  years  $23,832, 
that  is: 

For  every  member  in  France,  $11.22;  in  Sweden,  $0.22. 
For  every  church  in  France  $1,254;  in  Sweden,  $15. 
For  every  preacher  in  France,  $794;  in  Sweden,  $14. 
And  yet,  with  all  this  striking  disparity,  Sweden,  out  of 
her  poverty,  returned  to  the  Missionary  Union  during 
the  year  ending  March  31,  1897,  as  donations,  the  sum 
of  $540  for  the  cause  in  general.  And  the  noble  Baptists 
of  Denmark,  who  received  only  $1,890,  donated  nearly 
as  much,  or  $502.65,  whereas,  from  favored  France  no 
donations  to  the  Missionary  Union  are  recorded.  The 
Union  has,  no  doubt,  good  reasons  for  their  several  ap- 
propriations. 


METHODIST  APPROPRIATIONS  FOR  SCANDI- 
NAVIANS. 

Our  Methodist  brethren  consider  it  necessary  to  sup- 
ply the  needs  of  their  Mission  in  Sweden  more  liberally, 
although  burdened  with  a  debt  of  $200,000,  and  the  mem- 
bership of  their  churches  in  Sweden  was  only  14,500,*  or 
thirty-eight  per  cent,  of  the  Baptists,  the  appropriations 
for  the  year  1896  were  $17,500,  or  more  than  twice  as 
much  as  the  Baptists  received.    For  1897  it  was  $16,724 

*Not  including-  those  on  probation. 


RESULTS    OF    THE    SWEDISH    MISSION.  293 

Thus,  for  every  member  of  the  Methodist  Mission 
$1.20  is  paid,  as  against  22  cents  for  every  member  of  the 
Baptist  Mission.  . 

To  the  other  Scandinavian  countries,  Finland  in- 
chided,  the  Methodists  paid  for  1897,  $25,599;  the  Bap- 
tists, $3,690.=*  The  Methodist  brethren  in  Northern 
Europe  have,  in  view  of  the  above,  great  reason  to  thank 
God  and  take  courage,  for  they  can  so  much  better  go 
ahead. 

The  Methodist  appropriations  for  the  Home  Mission 
among  the  Scandinavians  were  on  a  stiU  more  Hberal 
scale,  amounting  to  $54,136;  of  which,  for  the  Swedes, 
$31,676;  for  Norwegians  and  Danes,  $22,460. 

The  appropriations  by  the  Baptist  Home  Mission 
Society  were,  for  the  Scandinavians,  from  March  31. 
1896,  to  March  31,  1897,  $29,223.  Allowing  that  a  little 
more  than  half  of  the  Scandinavians  are  Swedes,  the  al- 
lowance to  them  would  amount  to  about  $15,000,  or 
nearly  $7,000  more  for  the  missionary  work  among  the 
Swedes  in  America  than  in  Sweden. 

But,  whatever  help  the  Swedish  Baptists  receive, 
whether  in  Sweden  or  the  United  States,  they  are  truly 
grateful  for  it  to  their  more  financially  favored  brethren 
in  this  country.  They  will  not  accept  one  dollar  in  aid 
when  not  needed. 

In  connection  with  this  subject,  it  may  be  observed 
that  people  may  have  what  views  they  please  about  the 
efficiency  or  sufificiency  of  faith  and  prayers  alone  with 
works,  but  money  has  always  played  a  very  important 
part  in  missionary  operations,  and  it  will  ever  do  so.  The 
ravens  do  not  bring  food  to  the  missionaries  in  these 
days,  as  they  did  to  Elijah  in  olden  times,  nor  do  the  mis- 
sionaries' larders  get  replenished  so  wonderfully  as  was 
the  case  with  the  widow  woman  of  Zarepta. 

♦Finland  not  Included. 


294  THE    SWEDISH    BAPTISTS. 

LUTHERAN  NON-CONFORMISTS. 

Progress  among  them  since  1878,  when,  as  stated  in 
Chapter  XIV.,  they  declared  their  indepefidence  of  the 
State  Church,  has  been  marvelous.  At  the  end  of  the 
year  1895  they  were  estimated  at  72,600,  and  81,771 
pupils  were  instructed  in  their  Sunday  Schools  by  6,371 
teachers.  They  carry  on  very  extensive  missionary  oper- 
ations in  foreign  lands,  and,  like  the  other  evangelical 
denominations,  the  whole  kingdom  of  Sweden  is  their 
home  mission  field.  Many  wealthy  and  well-to-do  peo- 
ple belong  to  them,  so  that  means  are  not  wanting  to 
carry  on  their  good  work  at  home  or  abroad. 

In  America  they  are  divided — one  party  calling 
themselves  Mission  Covenanters  and  the  other  Mission 
Friends.  And  some  have  even  adopted  the  Congrega- 
tional name.  Taken  together,  they  may  be  estimated  at 
18,000  in  number,  and,  like  all  evangelical  Swedes,  are 
very  active. 

LUTHERAN  PURITANS  IN  SWEDEN, 

who  continue  to  cling  to  the  State  Church  with  the  futile 
hope  of  reforming  it,  may,  with  other  pious  people  in  the 
church,  be  estimated  at  100,000  persons. 

Pious  priests,  nobles,  and  even  members  of  the  royal 
family,  with  many  rich  men  and  women,  are  among  the 
adherents  of  the  Fosterland  Stiftelsen,  an  institution 
which  only  forty  years  ago  was  so  decried  and  despised 
by  the  high  church  prelates,  of  which  the  Archbishop  of 
Upsala,  Dr.  Sundberg,  was  the  mouthpiece. 

A  ROYAL  PREACHER. 

Prince  Bernadotte,  King  Oscar  II. 's  son,  preached 
lately  in  the  hall  of  the  Young  Men's  Christian  Associa- 


RESULTS    OF    THE    SWEDISH     MISSION.  295 

tion*  to  as  many  as  the  place  could  hold.  Such  attempt 
would,  some  forty  years  ago,  have  subjected  the  noble 
prince  to  imprisonment  or  fines. 

Among  the  directors  in  this  now  exalted  institution 
(Fosterland  Stiftelsen),  are  found  some  very  influential 
men.  There  is  the  court  chaplain,  G.  E.  Beskow;  a  coun- 
cillor of  the  King's  court,  E.  U.  Widstrom;  a  member -of 
the  King's  cabinet,  Freelord  A.  E.  Rappe;  a  colonel,  G. 
F.  Uggla;  a  secretary  of  the  King's  court,  E.  L.  Wern- 
stedt.  Among  the  auditors  is  found  a  Possessionist,  E. 
Indebetou,  and  the  director  of  the  royal  railways,  Count 
A.  Taube. 


STIFTELSEN'S  FINANCIAL  STATUS. 


That  an  institution  which  has  so  enlisted  the  sym- 
pathies and  co-operation  of  the  higher  classes  will  not 
fail  for  want  of  means  is  evident ;  thus,  their  latest  report 
states  the  income  to  have  been  $77,513. 

What  is  cheering  and  refreshing  in  these  days  of 
general  shortcomings  is  to  notice  that  the  income  ex- 
ceeded the  expenses  by  $5,673. 

To  foreign  missions  they  paid  in  all  $56,430;  to  the 
home  mission,  or,  for  evangelizing  the  members  of  the 
"Pure  Evangelical  Church,"  for  which  object  the  institu- 
tion was  chiefly  organized,  as  per  Chapter  XIV.,  they 
paid  $15,408. 

The  number  of  people  under  the  influence  of  this  in- 
stitution cannot  be  given,  as  they,  with  all  their  ex-ofificio 
meetings  and  operations,  cling  to  the  State  Church  and 
identify  themselves  with  her.  With  the  number  of  Chris- 
tians in  the  Church,  they  may  be  estimated  at  100,000. 

♦The  princely  sermon  was  delivered  October  13,  1896,  at  Stock- 
holm; he  has  preached  in  several  other  places  since  that  time  and 
to  large  congregations. 


296  THE    SWEDISH    BAPTISTS. 

THE  SALVATION  ARMY. 

This  church  militant  force,  which  commenced  its 
tactics  and  attacks  in  1885,  may,  with  officers  and  sol- 
diers, be  numbered  at  5,000. 

To  the  churches  of  the  Baptists,  Alethodists  and  Free 
Church  Lutherans  are  always  attracted  a  great  many 
people  who  care  not  for  the  State  Church,  but  hesitate  a 
long  time  before  uniting  with  the  dissenting  churches. 
Of  this  class  there  will  probably  be  some  50,000  scattered 
all  over  Sweden. 


RECAPITULATION  FOR  1896. 

of  the  estimated  number  of  Christians  in  Sweden : 

Baptists 38,300 

Methodists i4>5oo 

Methodists,  on  probation 2,800 

Mission  Covenanters 72,600 

Salvation  Army  ...    5,ooo 

In  the  State  Church* 100,000 

Attendants  on  dissenting  churches 50,000 

Total 283,200 

Consequently,  it  may  be  assumed,  that,  by  allowing, 
in  connection  with  the  State  Church,  16,800  more,  it 
would  be  found  that  there  are  now  in  Sweden  about  300,- 
000  Christians,  where  it  would  have  been  difficult  fifty 
years  ago  to  have  found  ten  thousand. 

♦Including-  the  Puritans  of  the  Fosterland  Institution. 


RESULTS    OF    THE    SWEDISH    MISSION.  297 

LUTHERAN  CHRISTIANS  AT  THE  POLLS. 

In  some  places,  in  connection  with  the  Free  Church 
Lutherans,  they  are  strong  enough  to  choose  by  ballot 
evangelical  priests  for  pastors  of  churches.  Thus,  in 
Gothenburg,  they  lately  succeeded  in  placing  three  evan- 
gelical priests  as  pastors  of  prominent  churches,  although 
both  the  bishop  and  nearly  all  the  clergy  of  his  diocese 
belonged  to  another  party,  who  call  themselves  Schar- 
tauans,  from  a  bishop  by  the  name  of  Schartau,  who  had 
some  peculiar  views  and  doctrines  about  the  way  and  or- 
der of  grace  and  salvation.  Their  views  are  only  held  by 
the  people  in  two  out  of  the  twelve  dioceses  in  Sweden, 
and  are  not  called  heretical,  because  the  adherents  of 
those  view's  are  strict  church-goers,  and  observe  faith- 
fully the  ceremonies  prescribed.  When  that  is  the  case 
it  does  not  matter  what  they  believe,  though  ever  so  con- 
trary to  the  scriptural  way  of  salvation. 

CHRISTIAN  REPRESENTATIVES  AT  THE  DIET. 

Since  1865,  when  the  new  system  of  representation 
became  law,  several  dissenters  have  from  time  to  time 
been  elected  as  members  of  the  second  chamber,  chosen 
for  three  years  at  a  time. 

In  the  year  1896  four  Baptists  (one  of  whom,  Mr. 
Bystrom,  editor  of  the  "Wecko-Posten,"  the  organ  of  the 
Baptist  denomination),  were  elected.  To  counteract  the 
influence  of  the  dissenters  at  the  Diet,  priests,  of  high 
and  low  orders,  managed  to  be  sent  there,  though  it  is 
readily  admitted  that  some  of  them  do  more  good  than 
harm.  At  present,  ten  of  them  have  been  elected,  but  a 
greater  number  of  candidates  rejected. 

Reflecting  on  all  the  changes  for  good  enumerated  in 
the  preceding  pages,  it  must  be  conceded  that,  by  the 
blessing  of  God  on  feeble  means  and  instruments,  a  great 
and  glorious  harvest  has  resulted  from  the  Gospel  seed 


298 


THE    SWEDISH    BAPTISTS. 


sown  in  Sweden,  so  that  "a  little  one"  has  not  only  "be- 
come a  thousand,"  but  many  times  over  a  thousand. 

Although  it  would  be  interesting  to  some  readers  of 
this  book  to  know  something  of  the  rise  and  progress  of 
several  of  the  Baptist  churches  in  Sweden  and  America, 
yet  the  limits  of  this  history  debar  me  from  such  an  un- 
dertaking. Such  a  work,  however,  will  be  prepared  in 
Sweden,  ready  for  distribution  at  the  jubilee,  September 
21,  1898,  fifty  years  after  the  formation  of  the  first  church 
in  Sweden.  "And  what  shall  I  say  more?"  For  the  time 
would  fail  me  to  tell  of  "the  many  earnest,  faithful  and 
devoted  witnesses  for  the  truth,  preachers  and  laymen, 
among  the  Baptists  in  Sweden  and  America,  whose 
names  have  not  been  recorded  in  these  pages,"  of  whom 
the  greater  part  "remain  unto  this  present,  but  some  are 
fallen  asleep."  But  whether  asleep,  dead  or  alive,  their 
works  do  follow  them,  and  will  be  felt  by  millions  until 
time  shall  be  no  more. 


THE  BAPTISTS  AT  STOCKHOLM. 


I  cannot,  however,  refrain  from  relating  the  impres- 
sions of  a  Presbyterian  minister.  Rev.  F.  E.  Clark,  D.  D., 
during  his  visit  to  Sweden.  He  wrote  in  a  letter  to  the 
"Watchman,"  of  October  22,  1896,  about  the  Baptists  at 
Stockholm,  as  follows: 

"Before  leaving  Stockholm  I  became  acquainted 
with  many  Baptists,  of  whom  the  denomination  the 
world  over  has  reason  to  be  proud,  for  they  have  done 
much  to  make  the  Baptist  name  a  power  throughout 
Sweden.  Not  only  in  their  own  denomination,  but  in  all 
union  movements  of  the  churches,  they  are  foremost,  and 
are  exerting  a  powerful  influence  for  good.  There  are 
now  40,000  Baptist  communicants  in  Sweden,  a  marvel- 
\lous  increase  within  the  present  generation,  and  of  their 
churches  six  are  in  Stockholm,  at  least  four  of  which  are 


RESULTS    OF    THE    SWEDISH    MISSION. 


299 


large  and  strong,  with  commodious  houses  of  worship  01 
their  own.  The  oldest  of  these  churches,  the  Bethel,  oc- 
cupies a  large  building  with  enormous  galleries,  and,  bet- 
ter than  all,  fills  them  to  overflowing.  The  first  pastor  of 
this  church,  Rev.  W.  Lindblom,  D.  D.,  has  here  held  the 
fort  for  thirty  years,  and  is  regarded  as  a  sort  of  bishop 
throughout  all  Sweden — a  consecrated  bishop,  too, 
though  not  by  episcopal  authority.  He  is  well  known  in 
America,  where  he  has  travelled  extensively.  Pastor 
Grytzell,  the  second  pastor  of  the  church,  is  perhaps  the 
poet  of  the  denomination,  and  has  written  many  beautiful 
hymns,  some  of  which  have  found  their  way  into  the 
hymnals  of  the  church.  The  Salem  Baptist  Church  has 
also  for  many  years  been  a  power  for  good  in  Stockholm, 
and  the  Fifth  Church,  with  its  earnest,  energetic  pastor, 
is  about  to  break  ground  for  a  new  church  edifice. 

"But  not  only  do  the  Baptists  of  Stockholm  rejoice 
in  some  strong  churches  and  in  an  excellent  denomina- 
tional paper,  but  in  the  best  equipped  theological  semin- 
ary in  Sweden.  Never  have  I  seen  a  more  intelligent  and 
promising  body  of  students  than  assembled  in  the  lecture 
room  of  the  seminary.  They  seemed  to  have  caught  the 
scholarly  enthusiasm  of  their  instructors,  chief  among 
whom  are  Colonel  Broady,  the  president,  and  Dr.  Drake, 
who  have  both  been  connected  with  the  seminary  from 
the  beginning.  Colonel  Broady  won  his  military  title  in 
our  own  Civil  War,  and,  though  he  is  a  Doctor  of  Divin- 
ity, and  one  of  the  most  eminent  theologians  in  Sweden, 
he  is  universally  known  as  'Colonel'  Broady.  Dr.  Drake 
has  never  been  out  of  Sweden,  but  he  speaks  English  with 
a  flawless  accent,  and  in  interpreting  for  me  a  short  ad- 
dress to  the  students — and  interpreting  is  the  most  dififi- 
cult  of  all  linguistic  feats — he  showed  not  the  slightest 
hesitation.  He  has  recently  received  a  deserved  '13.  D.' 
from  Bushnell  University." 

About  the  seminary  and  students,  he  wrote  that 
"most  of  the  students  could  speak  to  me  in  my  own 
tongue,  and  most  of  the  books  in  the  library  were  from 


300  THE    SWEDISH    BAPTISTS. 

English  and  American  publishing  houses.  The  connec- 
tion of  the  Swedish  Baptists  with  America  is  close  and 
intimate.  Men  like  l*astor  Truve,  of  Goteborg,  an  emi- 
nent scholar  and  translator,  and  Pastor  Bystrom,  have 
studied  at  Colgate,  and  (I  hope  they  will  pardon  me  for 
the  complimentj  would  pass  as  typical  'Yankees'  in  any 
assembly.  Among  the  Baptist  laymen,  too,  are  many 
men  of  weight  and  inHuence  like  my  kind  host,  Bank  Di- 
rector Carlson,  a  former  member  of  the  Swedish  Parlia- 
ment, and  a  man  whom  the  King  delights  to  honor.  Mr. 
Carlson  is  president  of  the  Sunday  School  Union,  and  is 
foremost  in  many  good  works." 

"This  article  would  not  be  complete  did  I  not  say  a 
word  about  the  beautiful  Floragatan  Church  (Flower 
Street  Church).  This  Baptist  Church  was  built,  and  is 
largely  supported  by  Mr.  J.  Wallin.  It  is  a  fine  church, 
and  the  centre  of  much  evangelistic  efifort.  Here  the 
Christian  Endeavor  Convention  was  held,  and  here  I  had 
the  pleasure  of  seeing  Mrs.  Wallin,  who  had  been  in  Am- 
erica, conduct  the  large  Sunday  School  in  a  most  spright- 
ly and  efficient  way." 

"Throughout  the  whole  of  my  visit  to  Stockholm  I 
felt  singularly  at  home,  more  as  though  I  was  in  an  Am- 
erican religious  atmosphere  than  in  any  country  of  conti- 
nental Europe.  And  the  home-like  feeling  was  not  dim- 
inished when  I  stood  up  and  sang  with  the  great  con- 
gregation, 'Stand  up,  stand  up  for  Jesus.'  " 

SWEDISH  BAPTISTS  IN  ILLINOIS. 

As  an  ofTset  to  the  Baptists  at  Stockholm  it  seems 
proper  to  record  something  about  the  Swedish  Baptists 
in  one  of  the  United  States,  copied  from  the  "Standard" 
of  January  23,  1897,  i^mder  head  of  "An  Object  Lesson  in 
Home  Missions,"  by  Rev.  W.  M.  Haigh.  D.  D..  concern- 
ing the  Scandinavians.    He  writes  as  follows; 

"Among  these  people  the  Swedes  have  made  a  rec- 
ord surpassing    all    the  -rest.     Reporting    in    1881    six 


RESULTS    OP    THE    SWEDISH    MISSION. 


301 


churches  and  523  members,  they  have  now  2']  churches, 
with  3,334  members,  an  increase  of  over  fourfold  in  the 
churclies,  and  in  members  over  sixfold.  This  remarkable 
showing,  due  primarily  to  the  grace  of  God,  has  also 
been  ett'ected  by  the  unusual  responsiveness  to  effort 
which  marks  this  nationality,  their  readiness  to  listen  to 
and  accept  spiritual  teaching,  the  simplicity  of  their  faith 
and  the  earnestness  of  their  devotion.  Much  is  due  also 
to  the  leadership  of  the  First  and  Second  Churches  in 
Chicago  and  their  pastors,  particularly  Rev.  A.  P.  Hjelm 
and  J.  Engstrand*,  and  to  the  Illinois  Swede  Conference, 
which  has  constantly  encouraged  the  most  liberal  plans.'' 
And  further:  "A  prime  factor  in  the  Scandinavian  work 
in  Illinois  has  been  the  presence  of  the  Swede  and  Dano- 
Norwegian  department  of  the  Divinity  School,  now  a 
part  of  the  University  of  Chicago,  giving  valuable  aid  of 
both  professors  and  students."** 

Similar  progress  could  be  reported  from  several 
other  States. 

The  preceding  two  extracts  are  presented  as  speci- 
mens of  God's  work,  which  has  been  in  progress  among 
"the  Swedish  Baptists  in  Sweden  and  America,"  a  "his- 
tory" of  which,  though  very  imperfect,  is  hereby  offered 
to  discerning  readers  for  their  consideration,  and,  as  I 
hope,  also  for  their  profit  and  instruction.  In  review 
thereof  we  can  only  exclaim  in  humility  and  adoration 
that  "This  is  the  Lord's  doing,"  and  well  may  we,  with 
the  Psalmist,  add:  "It  is  marvelous  in  our  eyes."  The  re- 
sults afford  another  illustration  of  how  "God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the  wise;  and 
the  weak  things  of  the  world  to  confound  the  things 
which  are  mighty;  and  the  base  things  of  the  world,  and 
things  which  are  despised,  hath  God  chosen,  yea,  and 
things  which  are  not,  to  bring  to  nought  things  that  are. 

♦As  before  stated,  Br.  Engstrand  is  now  pastor  of  the  Brooklyn 
Swedish  Baptist  Church. 

♦♦Professor  C.  G.  Lagergren  is  the  efficient  head  and  teacher  of 
that  department. 


302 


a:"HE    SWEDISH    BAPTISTS. 


That  no  flesh  should  glory  in  his  presence."  "That,  ac- 
cording as  it  is  written,  He  that  glorieth,  let  him  glory  in 
the  Lord." 

And  now,  in  closing,  we  will  exclaim:  "To  the  only 
wise  God,  our  Saviour,  be  glory  and  majesty,  dominion 
and  power,  both  now  and  ever.   Amen." 

And  may  all  hearts  of  the  readers  as  well  as  of  the 
writer  be  attuned  to  the  words  of  the  Doxology:  "Praise 
God  from  whom  all  blessings  flow."  And  unite  in  "Hal- 
lelujas." 

"Amen  and  Amen." 


APPENDIX. 


PERSONAL    REGISTER. 


PERSONAL    REGISTER. 


EXPLANATIONS. 


305 


Rem. — A  star  after  a  name  signifies  that  such  a  name 
occurs  too  often  for  registry. 


ABBREVIATIONS  OF  TITLES. 

Bhp.  for  Bishop. 
Lect.  for  Lecturer. 
Litt.  for  Literateur. 
Hist,  for  Historian. 
Prst.  for  Priest. 
Prchr.  for  Preacher. 
Prof,  for  Professor 
Phil,  for  Philosopher. 
Ref.  for  Reformer. 
Repr.  for  Representative, 


Adam,  Bhp 46 

Adelsward,  O.  Baron 166 

Ahnfelt,  Dean.* 

Almquist,   Bhp 228 

Anderson,  Mrs.,  Hist 206 

Anemond  de  Coct,  Prchr 208 

Angermannus,  Archbhp 48,  60,   178 

Anjou,   Bhp 195 

Ansgarius,  Missionary 33,  44,  47 

Apollo 50 

Ardgar,  Prst 45 

Armitage,  D.  D 50,  160,  203,  217 

Arndt,  J.,  Prst 115 


3o6  THE    SWEDISH    BAPTISTS. 

Arnoldson,  Litt 197 

Ashur   34 

Ask 40 

Asplund,  J.,  Rev 89,  90 

Augustin,  or  Austin,  Missionary 30,  50 

Baath,  A.  U.,  Lect 48 

Baelter,  J.,  Dean 63,  177 

Baird,  H.  M.,  Hist 190,  220,  240 

Bajur,  Attorney 213 

Bancroft,  Hist 74 

Baner,  J.,  Gen 233,  235 

Barnekow,  Baron 255 

Beckman,  Bhp 195 

Bede,   Hist 31 

Bellarmine,  Cardinal 242 

Benander,  Prof 287 

Benedict,  D.,  Hist 124,  243 

Benzelius,  H.,  Archbhp 64 

Benzelius,  C.  J.,  Bhp 71 

Bergman,  Dean 157,  21 1 

Bergstrom,  Gov 195 

Bergstrom,  Prchr 180 

Bernadotte,  O.,  Prince 294 

Bernard,  Duke 22y 

Bernard,  Prst 166 

Berry,  Capt 91 

Bertha,  Queen 48 

Berzehus,  Chemist 1 32 

Beskow,  Prst 295 

Beza,  Prchr 200 

BilHng,  Bhp 133,  255 

Bjurback,  Bhp 214,  215 

Bjorck,  Bhp 147 

Bjorkholm,  CM 105 

Bjorn,  King 33 

Blanche,  A.,  Litt 216 

Bolingbroke   (ij 

Bostrom,  Prof 252 


PERSONAL    REGISTER.  ^qj 

Bothniensis,  N.  O.  Dean 60 

Bothvid,  St 47 

Brask,  Bhp 58 

Bremer,  Fredrika,  Author 132 

Bright,  Ed.,  Editor 147 

Bring,  Bhp 184,  195,  203 

Broady,  Col.* 

Broberg,  Mrs .263 

Bruere,  P. .' 91 

Bucer,  Ref ; 200 

Bullinger,  Ref 200 

Bunsen,  ChevalHer 61,  86,  152,  204,  215 

Bunyan,  John 9,     1 1 

Butler,  Bhp 67 

Byron,  Poet 148 

Bystrom,  Editor 300 

Calvin,  Ref.* 

Candace,  Queen 1 09 

Cardonne,  John  de.,  Hist 242 

Carey,  Missionary no 

Carlson,  Director 300 

Carlson,  K.  G.,  Repr 197 

Carlyle,  Hist 233,  245 

Carson,  A.,  D.  D 117 

Castro,  Alfonso  de.,  Prst 236 

Cederoth,  J.,  Rev 287 

Chaillu,  Paul  du.  Hist 315 

Charles  V.,  Emperor 134,   176,  226 

Charles  IX.,  King 60,  178,  229 

Charles  X.,  King 241 

Charles  XI.,  King 81,  178,  240,  241 

Charles  XII.,  King 13,  132 

Charles  XIY.,  King 148 

Charles  XV.,  King 13,  148,  209,  212,  246 

Christian,  IV.,  King 223 

Christian  VHI..  King 289 

Charleville.  Bhp 195 

Charnace,  Envoy 237 


308  THE    SWEDISH    BAPTISTS. 

Christina,  Queen 223 

Cisneros,  Evangelina 289 

Clarendon,  Lord 155 

Clark,  F.  E.,  D.  D 298 

Clifford,  J.,  D.  D 284 

Clotilda,  Queen 48,  49 

Cbvis,  King 48,    49 

Cognat,  Abbe 166 

Coifi,  Prst 51 

Collins,  Litt 67 

Cone,  S.  H.,  D.  D 99 

Constantine,  Emparor 29,    40 

Cornelius,  Bhp 70,  203,  223 

Corout,  Ref 66 

Courcy,  de,  Litt 123 

Cowper,  Wm.,  Poet 38 

Cramp,  J.  M.,  Hist 13 

Cromwell,  Oliver 241 

Cuyler,  Theo.,  D.  D 12 

Danielson,  A,  P.,  Repr 255,  256 

David,  St 47 

Day,  Prof 185 

]jexter.  Editor 185 

Diana 50 

Dickens,  Chas.,  Author 50 

Drake,  Adolf,  D.  D 287,  299 

Eardley,  Sir  Culling 155,  159 

Ecchius,  Litt 242 

Edgren,  J.  A.,  Prof 137,  141,  280,  287 

Edward,  L  King 158,  159 

Edwin,  King 50 

Ehrenheim,  Von 248 

Ekman,  A.  P.,  Rev 89,  126 

Ekman,  E.  J.,  Prst 197 

Elwin,  Prchr 116 

Embla 40 

Engstrand,  O.,  Rev 126,  301 

Erasmus,  Litt 180 


PERSONAL    REGISTER. 


309 


Eric,  Earl 46 

Eric,  St.  King 44,  53 

Ericson,  J.,  Engineer 132 

Ericson,  J.'  M.,  Editor 197 

Eskil,  St 47 

Ethelbert,  King 4^ 

Earel,  Ref 66,  200 

Faxe,  Bhp 78 

Fehr,  Prst 251 

Ferdinand,   Emperor 255,  229 

Fisher,  Hist 235 

Fitz,  R.,  Rev 187 

Flensburg,  Bhp 184,  203 

Fogelberg,  Sculptor 132 

Forsman,  Dean 165 

Forssell,  D 160 

Forster,  Rev 105 

Fox,  J.,  Hist 151 

Francke,  A.  H.,  Prst 66 

Franson,  Evangelist 164,  168 

Frederick  HI.,  King 241 

Frederick  VH.,  King 289 

Fryxell,  A.,  Hist.* 

Galba,  Emperor 218 

Garlick,  Goodwife,  Witch 75 

Gautbert,  Bhp 4.S 

Geijer,   Hist 58,  169 

Gelston,  R.,  Capt 92 

Gillies,  J.,  D.  D f 67 

Goethe,  Litt 182 

Grafstrom,  Bhp i95.  198 

Gregory,  Pope 31 

Gregory,  Bhp  and  Hist 49 

Grytzell,  Rev 299 

Gualtier,  Prst 242 

Gunderson,  H.,  Prof 280 

Gurowsky,  A.  de.  Hist 290 

Gustavus,  Vasa,  King.* 


310 


THE    SWEDISH    BAPTISTS. 


Gustavus,  Adolphus,  King.* 

Gustavus,  III.,  King 240,  268 

Gustavus,  IV.,  King ,. 214 

Gutzlafif,  Missionary 263 

Gyllenskjold,  Carlheim . 166 

Haigh,  W.  M.,  D.  D 2yy ,  300 

Hallin,  Prst 172 

Hammar,  Dean 129,  157,211,213 

Hedeen,  O.,  Prof 126,  280 

Hedlund,  S.  A.,  Editor 198,  210 

Hejdenberg,  Prchr 161 

Hengstenberg,  Prst 200 

Henrickson,  Missionary 125 

Henrickson,  Magnus,  Prince 54 

Henry  II.,  King 231 

Henry  VIII.,  King 59,  135,  225 

Henry,  Bhp 53 

Henschen,  Judge 82,  218 

Hergier,  Prime  Minister 44 

Herod,  King 217,  290 

Hill,  R.,  Prst 67 

Hildebrand,  Archaeolog 132 

Hinton,  D.   D 116 

Hjelm,  A.  P.,  Rev 297 

Hjarne,  Urban,  M.  D 74 

Hodge,  J.  L.,  D.  D 100 

Hofberg,  Biographer 270 

Hokanson,  Prchr 160 

Holmstrom,  Archbhp 148 

Homer, i75 

Hosius,  Cardinal 242 

Huntingdon,  Lady 68 

Huss,  John,  Ref 68,  242 

Indebetou,  E 295 

Ingeborg,  Princess 46 

Tngeborg,  Witch 63 

Ingersoll,  Rob.,  Lawyer 173 

James  I.,  King 269 


PERSONAL    REGISTER.  oji 

Janson,  Dean 267 

Jeanson,  R.  E.,  Capt 126 

Jensen,  N.  P.,  Prof 280 

Johanson,  Blip 195 

John  III.,  King- 229 

Jones,  Hist.* 

Jones,   Lcct 187 

Josephine,   Queen 210 

Judson.  A.,  Missionary 1 10 

Jiihus  II.,  Pope 231 

Kobner,  J.,  Rev 116,  125 

Lagerg-ren,  C.  G.,  Prof 280,  301 

Lallerstedt.   Litt 166 

Lambert,  Ref 87 

Landgren,   Bhp 203 

Laudahl,  N.  J.,  Prof 280 

Leckey,  Hist 30.  5° 

Lennstrand.  V.,  Lect 173,  193 

Liedhohn.  M.  D 248 

Lignell,  Dean 269 

Liiid.   lenny 1 32 

Lindanus.   Bhp 242 

Lindblom.  W.,  Rev 299 

Lindstrom.  Prof 287 

Linnaeus,  Botanist 63,  132 

Lintemuth,  CaroHne 121 

Ljungberg,  Prst 94 

Ljungberg,  Lector 171 

Longfellow,  Poet 170 

Lothairc,  King 4^ 

Louis  the  Pious,  King 44 

Louis  XIII.,  King 237 

Louis  XIV.,  King 188,  190 

Loven,  Zoologist ^3^ 

Lumsden,  Rev 129 

Lundberg,  C.  R.,  Prchr 181 

Lundbergson,  Prst 1 57 

Luther,* 


312  THE    SWEDISH    BAPTISTS. 

Macaulay,  Hist ir 

Mackenzie,  Biogr 64,  158,  200 

Mary,  Queen,  the  bloody 236 

Melancthon,  Ref.* 

Mezeray ,  Hist 242 

Milner,   Hist 80 

Milton,  Poet 241 ,  243 

Monad,  Ad.,  Prchr 157 

Montgomery,  W.  W.,  Rev 185 

Moody,  Evangelist 164 

Moore,  R.  W.,  Prof 284 

Mollersward,  Prchr 130,  138 

Munster,  Rev no,  289 

Napoleon  I.,  Emperor 219,  220,  221 

Nejdel,  Prst 157 

Nelson,  F.  O.,  Rev.* 

Nelson,  S.  C,  Prchr 105,  137 

Nelson,  B.  N.,  Prchr no 

Nero,  Emperor 218 

Nilson,  Christina 132 

Nilson,  Zoolog 132 

Nilson,  Lars,  Envoy 238 

Nilson,  J.,  Prchr 191 

Nithard.  Dean 45 

Nordenskjold,  Discoverer 132 

Nordlund,  J.,  Prchr 180 

Norrby,  Prof 251 

Nyblaeus,  Litt 170 

Nymanson,  P.,  Prst 168 

Odd,  Monk  and  Biogr 48 

Odman,  Simon,  Martyr 63 

Oecolampadius,  Ref 134 

Olof,  King 44.  5i 

Olof,  St.,  King 45.  46 

Olof,   Skot!:ing    46 

Olof,  Tryggvasson,  King 46,  47 

Olson,  C.  J.,  Prof 280 

Oncken,  J.  G.,  Rev.* 


PERSONAL    REGISTER. 


313 


Oscar  I.,  King.* 

Oscar  II.,  King 154,  182 

Oxenstjerna,  Axel 132,  239 

Owen,  S.,  Engineer 127,  128 

Paine,  T 193 

Palmerston,  Lord 155 

Palmblacl,  J.,  Prst 179 

Palmquist,  G.,  Rev 103,  121,  192 

Palmquist,  John,  Rev 204 

Palmquist,  Jons,  Repr 204 

Palmquist,  Per.,  Publisher 103,162,  282 

Solyman,  Sultan 231 

Sparre,  Eric,  Gov 194 

Spener,  Ph.  J.,  Prst 66 

Spurgeon,  C.  H.,  Rev 70,    91 

Staal,  de,  Dame 244 

Stahl,  Prst 200 

Starback,  Hist* 

Stavenow,  Prof 237 

Stephan,  St 47 

Stevens,   Rev 127 

Steward,  I.  R.,  Rev* 

Sturleson,  Judge 40 

Sundberg,  Arch-bhp 165,  184,  203,  294 

Svebelius,  Arch-bhp 74 

Svenson,  S.,  Prchr 161 

Swedenborg,  Seer ^2,  132 

Swerker,  King 50 

Sylvius,  Pope  and  Hist 242 

Taube,  Director  R.  R 295 

Tapaero,  of  Rarotonga 260 

Tegner,  Es.,  Bhp.  and  Poet 14,  132,  169 

Theodolinda,  Queen 48 

Theodosius,  Emperor 32 

Thomander,  Bhp 82,  203 

Thorild,  Litt 169,  214 

Thwing,   Prof 12 

Tindal,  Ref 67 


314  THE    SWEDISH    BAPTISTS. 

Toland,  Litt 67 

Torstenson,  Gen 224 

Townsend,  J.,  Hist 80 

Treffenberg,  Gov 250,  25 1 

Trench,  Arch-bhp 235 

Troilius,  Bhp 64,    74 

Truve,  T.,  Rev 300 

Tubbs,  Capt 1 37 

Tucker,  E.,  Rev 99 

Turner,  J.  H.,  Hist 170,  239 

Ulfson,   Ragvvald,   Earl 46 

Uggla,  G.,  Col 295 

UUman,   Bhp 103.  203 

Victoria,  Queen 289 

Viderstrom,  Prst 79 

Vierow,  Victor,  Capt 125 

Vige,  Missionary  Dog 48 

Vinell,  K.  A.,  Prof 287 

Viret,   Prst 200 

Voltaire.  Litt 180,  270 

Waddington,  J.,  Hist* 

Walden,  Th.,  Litt 242 

Waldenstrom,  P.,  Lector 164,   193,   195 

Waldo,  Peter,  Ref 69,  242 

Wallin,  J.,  Arch-bhp 132 

Wallin,  Mr.  and  Mrs 300 

Papehia,  Missionary 261 

Paul  IV.,  Pope 23 1 

Pendleton,  Vicar 59 

Pengilly,   Rev 116 

Penn,  Wm.,  Gov 75 

Person,  K.  L..  Prchr 161 

Person,  N.  P.,  Prchr 161 

Peterson,  O.,  Missionary 103.   131 

Peterson,  W.  A.,  Prof 280 

Petri,  Olaus,  Ref.  and  Bhp 57 

Petri,  Laurentius,  Ref.  and  Bhp 57 

Philip  H.,  King* 


PERSONAL    REGISTER.  -,jc 

Portalis,  Prime  Minister 219.  221 

Prescott,  Hist 27,  176,  231 

Procopiiis,  Hist 31 

Putnam,  C.  H.,  Mrs.,  Author 96,  98,  120,  141 

Rappe,  A.  E.,  Col 295 

Redelius,   Prst 197 

Rei.  of  Rarotonga 261 

Reuterdahl,  Arclibhp 12,  148,  203,  213 

Richelieu,  Cardinal 224,  235,  238 

Robertson,  Hist 134 

Rob  Roy 42 

Rockefeller,  J.  D 147 

Roentgen,   Rev 282 

Rosell,  Dean 251,  255 

Rosenius,  C.  ().,  Evangelist 103,  128,  129 

Rosenquist,  Repr 218 

Rosenstein,  Arch,  bhp 170,  214 

Rubis,  Claude,  Litt 243 

Rundgren.  Rhp 195,  255 

Ruvigny.  de,  Marquis 190 

Rydberg,  V.,  Litt 1 32 

Schartau.  Bhp 297 

Scheele,  G.  von,  Bhp 195,  203 

Schenkel,  Hist 79,  80    84 

Schiller,  Hist* 

Schroderheim,  Elis.,  Bhp 270 

Schroderheim,  H.,  Bhp 270 

Scott,  Geo.,  Rev 103,  127,  183 

Sears,  Barnas,  Rev 138 

Sebert,   Prince 50 

Sebville,   Prchr 208 

Sellergren,  Prst 131 

Semple.   Hist 89 

Seneca.  Phil 218 

Servetus,  Litt 200 

Shakespeare    ■ .  .  .   43 

Sigfrid,  St 46 

Sigismund,  King 229,  230 


3l6  THE    SWEDISH    BAPTISTS. 

Simunder,  Prst 40 

Sjokrona,  Gov 253 

Smith,  I.  T.,  Repr.  of  Siam 98,  120 

Smith,  I.  T.,  Mrs 98 

Washington,   Geo 90 

Wernstedt,  E.  L 295 

Wesley,  John 66,     67 

White,  James,  Hist 1 59 

Whitefield,  Geo 66,     67 

Whitram,  Monk 44 

Wiberg,  Andreas,  Rev.* 

Wickliffe,  John,  Ref 69,  242 

Wickman,  D.  D 214 

Widstrom,  Councillor 295 

Wieselgren,  Dean 252 

William  II.,  Emperor 182 

William,  Prince  of  Orange 219 

Williams,  Roger 5,  no,  152,  243 

Wingard,  C.  F.,  Arch-hbp 148,  152 

Wingard,  John,  Bhp 270 

Withard,  Prst 45 

Wivil,  John,  Rev 98 

Zwingle,  Ref 134-  217 


N.  B. 

The  blank  leaves  are  purposely  left  in  order  to  en- 
able the  reader  to  note  certain  striking  sentences  in  this 
history  with  the  page  on  which  they  appear.  As  an  in- 
stance what  the  Pope,  Paul  IV.,  said  about  the  Spaniards, 
page  231. 

The  author  has  always,  with  great  benefit,  adopted 
such  methods  in  book-reading. 


BX6310  .S9S3 

History  of  the  Swedish  Baptists  in 

Theological  Seminary-Speer  Library 


1    1012  00020  6898